effectuall to justification when by it we receive Christ who is our righteousnesse For when this beliefe is willing lively and effectuall we do receive Christ not only in our judgements by this true and lively assent but also this lively assent working both on the heart and the will we receive him in our hearts by an earnest desire that he may be applied unto us and we made partakers of him which desire we expresse in hearty prayer and in our will by resolving to acknowledge him to be our Saviour and to rest upon him for our salvation For 〈◊〉 a man truly and effectually believe that in himself and without Christ he is accursed according to the sentence of the Law and that in Christ if he believe in him he shall be happy and blessed according to the doctrine of the Gospell and not desire both to be freed from that damnable estate and to be made partaker of happiness in and through Christ can a man truly and effectually believe that being in himself accursed he shall notwithstanding the curse of the Law notwithstanding the testimony of his own accusing conscience notwithstanding the accusations of Satan become happy and blessed in Christ if he shall believe in him and not resolve with himself that whatsoever the Law his own conscience or the Devill can object to the contrary he will acknowledge Christ to be his Saviour and rest upon him for salvation For as the understanding when it conceiveth any thing to be true not by evidence of reason but by the authority of God speaking in his Word as in matters of faith hath the concurrence of the will acted by the Spirit of God willingly to assent thereunto So when the understanding enlightned by the Holy Ghost conceiveth and judgeth any thing to be good it commandeth the will to embrace it the will ordinarily following the judgement of the practiâ—â— understanding To sanctification it is effectuall as it is a grace of regeneration 1 Ioh 5. â— purâ—fying the heart and working by love and transforming a man into a conversation answerable to that which he doth believe and therfore is ever joyned with repentance which the Holy Ghost regenerating us with it and by it worketh in us and therefore a lively faith is never severed from repentance nor repentance from it for as we cannot truly repent unlesse we believe so we cannot truly know that we believe unlesse we repent This assent being true willing lively and effectuall as I have said is the very condition required in the promise of the Gospell and the first degree of justifying faith which if we have obtained we may and ought to apply the promise of the Gospel to our selvs This being a matter of excellent comfort and of singular use I will prove by plain testimonies of Scripture and by evident reasons the rather because I know to some it will seem a paradox 1. The testimonies of the Scripture are these For first This is the saith for which our Saviour pronunoceth Simon Peter blessed Thou art Christ the Son of the living God Mat. 16. 16 17. The like profession is made by the Apostles Ioh. 6. 69. and by Martha Ioh. 11. 27. 2. Joh. 20. 31. These are written that you might believe that Iesus is the Christ the Son of God and that believing you may have lâ—fe through his Name 3. Act. 8. 37. 38. Here is water saith the Eunuch what doth hinder me to be baptized Philip said If thou believe with all thine heart thou mayest And he answered and said I believe that Iesus Christ is the Son of God 4. Rom. 10. 9 10. If thou shalt confesse with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved For with the 〈◊〉 man believeth unto righteousnesse and with the mouth confession is made to salvation 5. This is the Faith without which it is impossible to please God For he that commeth to God must believe that he is and that he is a rewarder of them that seek him Hebr. 11. 6. 6. 1 Joh. 5. 1. Whosoever believeth that Iesus is the Christ is born of God 7. 1 Joh. 5. 5. Who is he that overcommeth the world but he that believeth that Iesus is the Son of God 1. The reasons 1. The justifying and saving Faith many times goeth under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement which is all one with assent 1 Tim. 2. 4. 2 Pet. 1. 2 3. or of knowledge meaning acknowledgement as Ioh. 17. 3. Esay 53. 11. My righteous servant meaning Christ agnitione sui by the acknowledgement of himself that is by faith in him shall justifie many 2. To receive Christ is to believe in him Ioh. 1. 12. By this lively assent we receive Christ as hath been said in our minds in our hearts in our wils If any man therefore object that justifying faith consisteth not in assent but in application of the promises 3. I answer that there are two degrees of justifying faith the one being 〈◊〉 assent to the promise of the Gospell the other a sound application therof to our selves By the former as being the condition of the promise we are justified in foro coelesti in the court of heaven by the latter in the court of our own conscience By the former we are justified before God by the latter we are perswaded in our conscience and in some measure assured of our justification 4. By the second degree of faith which some call speciall faith the promises of the Gospâ—ll are to be applied But they cannot be applied to any aright but only to those who have the condition of the promise which is the justifying faith For the Gospell doth not promise justification and salvation to all but to those only who have a justifying faith Therefore a man must be endued with justifying faith before he can or ought to apply the promises of the Gospell to himself For as salvation is promised to them that believe so damnation is denounced to them that believe not Mar. 16. 16. Ioh. 5. 16. 18. 5. It is a very erroneous opinion to think that we are justified or do obtain remission of sins by being assured and much more by being fully assured of the forgiveness of our sins or that we are to believe that they are forgiven to the end that they may be forgiven For justification and remission of sins is promised only to those that believe by a justifying faith I speak of those who are adulti and are come to the years of discretion not of infants who are justified sometimes before they actually believe therefore a man must have justifying faith before he hath remission of sins for by faith we obtain remission of sins and by faith we are justified and therefore have we believed in Christ that we might be justified by the faith of Christ A mans sins must be forgiven before he can be assured that they be
worldlings as Iohn 2. 23. To believe on him and one his name is all one Iohn 3. 8. and 12. 42. compared with Iohn 5. 44. Iohn 4. 39. Many of the Samaritans believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ upon the report of the woman who being confirmed in their faith by hearing himselfe say to the woman 42. we believe no more because of thy report for we our selves have heard him Now what was her râ—port that he had told her all things that ever she did and therefore that he was the Christ. This is all that they believed when they were said to have believed in CHRIST And what was their Faith which was confirmed by hearing himselfe that this is indeed the Christ the Saviour of the world And this as I said is the ordinary signification of the phrase in the New Testament see Iohn 7. 31. 8. 30. 31. 33. 11. 26. 27. Act 8. 37. So the Hebrew is joyned with beliefe not onely in God but in his Prophets also not that we are to put assiance in them but to give credit to them as to the messengers of God Ex. 14. 31. 2 Chron. 20. 20. The second act is of application when believing truly that he is the Saviour of all that believe I therefore believe that he is my Saviour which is the act of that speciall faith by which we are justified in our conscience in which sense the phrase seemes to be used 1 Iohn 5. 13. in the later clause but in the first part of that verse in the former sense so Iohn 20. 28 29. Gal. 2. 20. The third act is of affiance that because I do believe not onely that he is the Saviour of the world but also my Saviour therefore I rest upon him for salvation and thus it seemeth to be used Iohn 14. 1. But this is not the act of faith as it justifieth us before God nor yet the proper act of the speciall faith which doth justifie us in our conscience but a fruit and consequent thereof For if I truly believe that Christ is the Saviour of all that believe then must I consequently believe that he is my Saviour for the generall alwayes includes the particulars and if I doe truly believe that he is my Saviour then shall I consequently put my trust in him for salvation Or more plainly to use his owne terms he saith that the proper act of faith as it justifieth consisteth in trust or relyance upon the promise for our owne particular when the soule dependeth wholly or trusteth perfectly in the promise for remission of sinnes and for salvation But say I a man cannot at all and much lesse wholly and perfectly trust in the promise to be performed to himselfe unlesse he be first perswaded and in some measure assured that the promise doth belong unto himselfe which perswasion is the act of speciall Faith A man cannot be assured at all that the promise belongeth to himselfe unlesse he have the condition of the promise which is a true justifying faith for the promise is not made to all but to those that truly believe Therefore I must have a justifying Faith which is the condition of the promise before I can be asâ—ured that the promise belongeth to me I must be perswaded that it belongeth to me before I can confidently trust that it shal be performed to me But let us consider his testimonies For he alleageth Iohn 1. 12. Where to believe in CHRIST is the exposition of receiving Christ. Now we receive Christ first by assent and then by application whereof assiance is a consequent 2. Rom. 10. 14. How shall they call upon him in whom they have not believed where the phrase is used as vers 11. whosoever believeth on him shall not be ashamed and that as the proofe of V. 9. 10 If thou shalt with thy mouth confesse the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth unto righteousnesse c. for the scripture saith whosoever believeth on him c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee citeth 1 Rom. 4. 5. he that believeth on him that justifieth the ungodly as Abraham did his Faith is counted righteousnesse vers 5. Now of Abraham it is said that he believed God vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was counted to him for righteousnesse 2. Act. 16. 31. Believe on the Lord Iesus sayeth Paul to the Iaylour which he performed vers 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing God for he quoteth Eph. 1. 12. where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have before hoped in Christ he might more truly have quoted Mark 1. 15 though against himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe the Gospel and the like he might have alleaged for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24. 25. slow of heart to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the Prophets have spoken His second argument is taken from the opposition of Faith to distrust or doubting where as he confoundeth Faith and affiance so he confoundeth also doubting which is opposite to Faith and distrust which is opposed to affiance betweene which there is a great difference for doubting is not contrary to asâ—iance but to assent for to doubt is to with-hold the assent the places which he quoteth doe both concerne doubting Rom. 4. 20. Iam. 1. 6. in which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in the Scriptures Matth. 21. â—1 Mark 12. 23. Act. 10. 20. 11. 12. Rom. 14. 23. but never in the signification of distrust I deny not but that distrust and distrustfull feare are repugnant to faith but that proveth not faith to be affiance but because affiance is a necessary consequent of Faith hence it is that distrustfull feare which is want of affiance proceedeth from doubting which is want of Faith Matth. 8. 26. Why are ye fearefull Oye of litle Faith Mark 5. 36. feare not onely believe His third argument from 2 Tim 1. 12. I know whom I have believed c is to litle purpose for although in the words following the Apostle saith I am perswaded that is I believe that he is able to keepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my depositum or that which I have committed to his trust yet this proveth not that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have believed implieth trust unlesse he understand the words as if the Apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know to whom I have entrusted or concredited my selfe But that is another use of the word much differing from that which is in question signifying as much as concrediting or committing to ones trust and is as wel attributed to God as to man Iohn 2. 23. 24. Many believed in Christ to whom he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrust himselfe And in this sense the word is sometimes used both in the active voice with the dative of the person and accusative of
Saviour because many say they believe who do not truly believe Aske him again dost thou believe that in thy selfe and by nature thou art no better then a firebrand of hell a vassall oâ— sinne and Sathan subject to â—ternall death and damnation To this no doubt he will say Yes say then it seemeth you believe the sentence of the law concluding you under the curse but do you not also believe the Gospell that notwithstanding 〈◊〉 guilt of your own Conscience accusing and the sentence of the law condemning you you shall be blessed if you believe in Christ This also if he have any grace he will confesse as being the expresse Doctrine of the Gospell aske him then is there any othâ—r meâ—nâ—s whereby you may hope to be saved but by Christ He will say he renounceth all other meanes well then you acknowledge you may say that in your selfe you are a wretched sinner but yet notwithstanding by Christ you shall be happy if you shall believe in him tell me then have not you earnestly desired to come out of that damnable estate wherein you werâ— by nature and to be partaker of that happinesse purchased by CHRIST for all that believe in him He will say he hath and that he hath often expressed this his desire by hearty prayer But you believing may you say and desiring those things have you not also resolved to acknowledge and professe CHRIST to be the onely Saviour and to rest upon him alone for salvation renouncing all other meanes and to acknowledge him to be your Lord and therefore to obey him and serve him making conscience of all your wayes All this have I done will he say and yet I have not assurance But say I if thou hast done all this then thou hast a true justifying Faith for to believe in Christ is to receive him and thoâ— hast received him not onely in thy judgement by a firme and lively assent but also in thy heart and will by an earnest desire and setled purpose of applycation by which thou hast received him to be thy Saviour Hereupon I inferre that thou hast the condition of the promise and therefore that the promise doth belong unto thee and that thou believing truly that Jesus is the Saviour of all that believe in him he is thy Saviour and therefore needest not yea thou oughtest not to doubt of thy salvation for by refusing to apply the promise to thy selfe when thou hast the condition thereof thou makest GOD a lyar 1 John 5. 10. If thou wilt not believe me yet believe the Apostle Paul Rom. 10. 9 10. If thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that GOD raised him from the dead thou shalt be saved For with the heart man believeth unto righteousnesse and with the mouth confession is made to Salvation Believe St. Iohn whose first Epistle was written to this very purpose that those who truly believe that Jesus Christ is the Saviour might have assurance that he is their Saviour 1 John 5. 13. For so he writeth in the same Chapter vers 1. Whosoever believeth that Iesus is the Christ is borne of GOD and vers 5. Whatsoever is borne of GOD overcommeth the world and this is the victory that overcommeth the World even our Faith who is he that overcommeth the World but he that beliâ—veth that IESUS is the sonne of GOD Believe our Saviour himself For if being asked with the Apostles what you thinke he is thou shalt answer with St. Peter Thou art the CHRIST the sonne of the living GOD he will pronounce thee blessed Matth. 16. 16. If for all this thou canst not gather assurance know then that the premises being granted thou canst not but have assurance unlesâ—e thou wilt deny the conclusion which cannot possibly be false the premises being true But for thy better assurance tell me what you are to thinke of a man believing truly that Jesus is the Christ yet in respect of his spirituall estate is so poore that he is as it were a meere beggar who having nothing of his owne whereby he might hope to be saved dependdeth wholly upon the mercies of GOD and merits of Christ Even as beggers who having nothing of their owne depend upon the Almes of well-disposed people what thinke you of him who believing that Christ is the Saviour is not yet assured that he is freed from that damnable estate wherein he is by nature but mourneth in the sense and acknowledgement of his wofull condition desiring to be freed from it What thinke you of him who truly believing that Jesus is the Christ but not yet assured of his justification doth therefore hunger and thirst after righteousnesse Whatsoever you thinke of them or whatsoever they be in their own sence they are justified before GOD. And that I prove thus Whosoever are blessed are justified and contrariwise but all believers though they be beggers in Spirit though they mourne though they do but hunger and thirst after righteousnesse are blessed by the testimony of our Saviour himselfe Matth. 5. 3 4. 6. Where directing his speech to them that believe vers 1 2. Compared with Luke 6. 23 21 22. He saith Blessâ—d are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beggers in Spirit blessed are they that mournâ— blessed are they that hunger and thirst after righteousnesse 2. This assertion cannot stand with the ortâ—odoâ— doctrine of justification by faith For that teacheth the justification of a sinner or as the word signifyeth of an ungodly person before God this justification is neither of an ungodly person but of a man already justified before God and also sanctified neither is it before God but in the court of conscience that justification is an action of God acquitting the sinner and accepting of him as righteous by imputation of Christs righteousnesse in this there is no such matter in that we are taught that by â—aith a sinner doth receive remission of sinnes and that he is to believe to that end that he may obtaine pardon and to the same end is both to repent of his sinne and to sue for pardon by this doctrine are taught that a man hath his sinnes actually forgiven not onely before he believe or repent or sue for pardon but also before he commit them there we are taught that a man is justified before God by faith here that a man is justified 〈…〉 and without Faith there we are taught that faith doth justify not as it is an habit or quality inherent or as a part of inherent righteousnesse but onely as the hand receiving Christ who is our righteousnesse and is therefore said to justify because the object which it receiveth doth justify But according to this new doctrine faith doth neither justify as the hand to receive Christ unto justification not in respect of the object but as a part of the generall habite of grace infused not justifying a sinner before God by apprehension of Christs righteousnesse but
Prince Ioh. 12. 31 and God of this world 2 Cor. 4. 4. under whose subjection the whole world of the wicked lyeth 1 Ioh. 5. 19. who is the powerful Prince of the aire working effectually in the children of disobedience Ephes. 2. 2. carrying them away captive to do his wil. 2 Tim. 2. 26. This servitude to sin and Sathan the mystery of our redemption doth presuppose For if we were not captives we needed not to be redeemed And he doth therefore redeem us that we might serve him and therefore before he doth actually redeem us we cannot serve him in holyness and righteousness Socondly we are by nature the children of wrath Ephes. 2. 3. and enemies yea rebels against GOD. And therefore until we be reconciled unto him by the death of Christ and justified by faith through redemption wrought by Christ we cannot do any thing which may be acceptable to God for they that are in the flesh cannot please God Rom. 8. 8. The person must be accepted before his actions can be accepted And without faith it is impossible to please God Heb. 11. 6. Now if this be so that we cannot serve God or do any thing that shal be accepted of him unleâ—s we be first redeemed justified and reconciled to him how doth it behoâ—e every one that hath not yet obtained these graces to labour for them above all thâ— things in this world For until then he doth nothing but sinn and by multiplying sinns he doth hoard up wrath against the day of wrath The means of Gods part is the preaching of the Gospel which is therefore called the ministry of reconciliation which God hath committed to the Preachers thereof by whom as his Embassadors in Christs steed he intreateth you to be reconciled unto God 2 Cor. 5. 18 20. The means on our part are faith prayeâ— and repentance For if thou dost truly and by a lively faith effectually believe that Jesus Christ is the Son of God and Saviour of all that believe in him thou art bound to believe also or else thou makest God a lyar that he is thy Saviour and so believing thou art justified and being justified by faith thou shalt have peace with God Secondly if the Lord who is the party offended and needeth not thy friendship desiâ—eth thee to be reconciled unto him wilt not thou who art the offendor who also without his favour shalt perish eternally wilt not thou I say by hearty and earnest prayer deâ—iâ—e him to be reconciled unto thee Now if 〈◊〉 dost by the prayer of faith desire God to be reconciled unto thee what should hindâ—â— thy reconciliation when thou destrest 〈◊〉 of God which God by his Ministers desireth of thee But unto these two we must add the duty of repentance For if we continue in sinn without repentance and please our selves in â—â—â—pleasing God how can we perswade our sâ—lvâ—s that we desire to be reconciled unto him And if we do not desire to be reconciled then are we the professed enemies of God for whom remaineth the fearful expectation of that judgment which shaldestroy the adversaâ—â—â—â— of God Heb. 10. 27. So much of the order Now we are to speak of the concurâ—â—nce of these two graces For when the Lord sweareth that to those whom he redeemeth and justifieth he wil give grace to worship him in holyness and righteousness from hence we do necessarily collect that sanctification is an unseparable companion of justification and that no man can have assurance that he is justified unless he be in some measure sanctified Let no man therefore deceive himself with a vain profession of an idle and dead faith 〈◊〉 2. 14. for unlesse thou doest at the least desire and endevour to worship God in holnesse and righteousnesse it is as certain as the oath of the Lord is true that as yet thou art not justified nor actually made partaker of the redemption wrought by Christ. It is true that our Saviour Christ in the dayes of his flesh did redeem us meritoriously paying a ransome sufficient for all that should beleeve in him but none are actually made partakers of this Redemption but they to whom it is applyed and it is applyed only to those that truly believe and true faith purifieth the heart Act. 15. 9. and worketh by love Gal. 5 6. and is to be demonstrated by good works 〈…〉 faith as all those are which truly believe in him in them Christ dwelleth by his Spirit for Rom. 8. 9. they are not his who have not his Spirit applying unto them not only the merit of his death to their redemption and the benefit of his resurrection to their justification Rom. 4. 25. but also the vertue and efficacie of his death to mortifie their sinnes Phil. 3. 8 9. and of his resurrection to raise them to newnesse of life so that for whose sinnes Christ died they die to their sinne and for whose justification he arose they also rise to newnesse of life The Apostle Rom. 6. 3. 4. affirmeth that those who have been baptâ—zed into CHRIST were baptized into his death and resurrection that as CHRIST did die and rise againe so they also die to sinne and rise to a newnesse of life 2. CHRIST was given unto us by his Father not only to be our justification and redemption but also our Sanctification 1 Cor. 1. 30. Neither did hee come with blood alone or with water alone 1 Iohn 5. 6. But as Saint Iohn in his Gospell carefully observeth as a thing most remarkable Iohn 19. 34 35. He came both with water and with blood with the blood of redemption to expiate the guilt of our sins and with the water of ablution or sanctification to cleanse us from the corruption 1 Iohn 5. 6. And in respect of both his blood doth cleanse us from all our sins 1 Ioh. 1. 7. from the guilt perfectly in our justification from the corruption in part and by degrees in our sanctification See Hebr. 9. 14. 3. Whosoever are the sons of God by adoption as all those are Io. 1. 12 13. that truly believe they also are his sons by regeneration 4. The same is implied in the benefit of Redemption whereby Christ our blessed Saviour doth not only redeem us from the guilt of sin which bindeth men over to damnation but also from the bondage of sinne that howsoever sinne doth remaine in the faithfull yet it shall not reigne in them Rom. 6. 14. nor have dominion over them For they that practise sinne are the servants of sinne Iohn 8. 34. and of Satan 1 Ioh. 3. 8. in them sin reigneth and therefore they are not by Christ redeemed from the bondage of sinnâ— For whom the Sonne maketh free they are free indeed Ioh. 8. 36. 5. The same is proved by the nature and property of a true faith For faith is a grace of regeneration which the Spirit of God when he doth regenerate us ingenerateth in us wherby as we are justified alone because no other
of God performing a worship unto him not of bondslaves who are under the dominion of the Law forced and extorted from them by servile fear but the service of sons yeelding voluntary obedience Not that we are delivered from servile fear altogether and at once in this life but by degrees according to the measure of our faith hope and charity wherwith we being indued in some good measure shall worship the Lord securely or in security not carnall but spirituall and consequently not in fear of damnation but in expectation of everlasting happiness Now this being the principall point in this whole text and the chief thing wherein the happiness promised in Christ the promised seed doth consist in this life viz. to worship the Lord without fear Therefore as I have stood the longer in explaining the words so I will endevour to set down the doctrines and uses which are to be made of this point CHAP. VIII The first doctrine concerning the certainty of salvation THe first doctrine that there is a twofold certainty of salvation of all those that truly believe in Christ. The former is called the certainty of the object in regard whereof the salvation of al that truly believe is sure and certain though they perhaps be not assured thereof For this is the main promise of the Gospel that who soever doth traly believe in Christ shall not perish but have life everlasting Joh. 3. 16. To my sheep saith our Saviour that is to all the faithfull I will give eternall life and they shall never perish neither shall any be able to pluck them out of my hands Joh. 10. 28. Saint Peter testifieth I Epist. 5. that the faithfull are kept safe by the power of God through faith unto salvation And the Apostle Paul Rom. 8. I. That there is no condemnation to them that are in Christ Iesus And in this place the Lord by oath assureth them that they shall worship him without fear that is without cause of fear at the least all the dâ—yes of their life yea such is the certainty of their salvation who truly believe that the Holy Ghost doubteth not to affirm that theâ— havâ—â—â—ernall life Ioh. 6 47. 54. â— Ioh. 5. 11 12. and thaâ— they are passâ—d from death to life Ioh. 5. 2â— and thâ—t whom the Lord hath justified â—e hath also glorifiâ—d Rom. 8. 30. The latter iâ— the certainty of the subject when a faithfull man soundly applying the promises of the Gospel to himself is perswaded and in some meâ—sure assured of his salvation for he that knoweth himsâ—lf to believe may apply the promise to himself and by appliration be assured of that which is promised This certainâ—y of perswasion or assurance some call special faith special I say first in respect of the object which is Christ and is therefore called sometimes the faith of Iesus Christ Rom. 3. 22. 26. 〈◊〉 2. 16. 2. 3. 22. Phil. 3. 9. sometimes faith in Christ Act. 20. 21. 24. 24. 26. 18. Gal. 3. 26. faith in his blood Râ— 3. 25. For although by that faith which doth justifie we do believe al the Articles of faith and the whole word of God and every part and parcell thereof containing threatnings as well as promises yet the obâ—ect of it â—uatenus justificat is Christ. For it justifieth as it is the instrument to receive Christ who is our righteousnesse Secondly and more especially it is called speciall in regard of the effect which is specially to apply Christ unto our selves And this speciall Faith is a degree oâ— that assurance which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some more in somâ— lesse which some Divines both Protestants and Papists not curious to speak so disâ—inctly and properly as they might have called 〈…〉 this special Faith to be affrance when indeed fiducia is not Faith but a necessary and unseparable fruit thereof So unseparable that sometimes it seemeth to be implyed in the phrase of believing in Christ. For to believe in Christ implieth three things First to believe that Christ is the Saviour of all that believe in him secondly to believe that he is my Saviour which is the special faith and from this followeth the third as a necessary fruit and effect that because I believe he is my Saviour therefore I put my trust and affiance in him for my salvation But though it be an unâ—eparable fruit of faith yet it is not to be confounded with it For faith is the cause affiance the effect For by faith we have affiance Eph. 3. 12. upon which place Bezâ— noâ—eth that they are deceived who confound faith and affiance Faith is a perswasion or assurance of the mind though working upon the heart Affiance is an affection of the heart though proceeding from the assurance of the mind The fear therefore of faith is the mind or intellectuall part of affiance the heart which is the seat of the affections And as itâ— subject they differ so also in the object the object of faith being verum of affiance benum there being little difference betwixt it hope in respect of the time to come which are oft in the Scriptures confounded the same word Batach being translated sometimes to trust and sometimes to hope Notwithstanding in the behalf of some of our Divines it may be said that when they call this special faith fiduciam or fiduciall assent they mean nothing else but a certain perswasion or assurance of that which is believed This speciall faith the Papâ—ts abhor and scorne and yet cannot deny but that true Christians ought to labor for assurance namely the assurance not of faith but of hope They must have a kind of hope that their 〈◊〉 be remitted and that they shal be saved but they may not believe the remission of their sins or eternall life as belonging to themselves Howbeit all their assurance is meerly conjecturall and uncertain Neither can they have any sound assurance of hope unlesse first they had assurance of Faith for Faith is the foundation of hope and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsâ—ance of things hoped for Heb. 11. 1. But howsoever the Papists do scorn the speciall Faith yet it is a certain truth that there is 〈◊〉 not any grace either more profitable to the faithfull or more necessary For as all other sâ—ving graces in the faithfull proceed from Faith first apprehending and after applying Christ unto themselves in so much that without it there is no other saving grace so according to the measure of it such is the measure of all other saving graces That peciall Faith which the Holy Ghost worketh in us by shedding abroad the love of God in our hearts that is by perswading our soules of the love of God towards us in Christ produceth the love of God for therefore do we love God because we are by Faith perswaded that God loveth us first and consequently the love of our brother for Gods sake Charity which is the â—nd of the
contained in this sentence that is to Do the things commanded to do them all and to continue in doing all therefore it cannot be denied but that in my self I am most accursed who to the not performing of these three degrees of obedience have added the three contrary degrees of disobedience For I have not only nor done the things commanded but also I have done the things forbidden I have not only not kept all Gods Commandements but also I have broken them all I have not only not continued in perpetuall obedience but I have also continued in a perpetual course of disobedience O therefore wretched man that I am and in my self thrice accursed O that I were delivered from the fearfull curse O that I were freed from this wofull state of damnation Thus by applying the sentence of the Law to themselves men come to see and acknowledge their own damnable estate in themselves whereby they are forced to seek for salvation out of themselves in Christ especially if to the application of the sentence of the Law they adjoyn a serious consideration of the day of judgement which the Apostle calleth the terrour of the Lord. at which time all of us shall appear before the judgement seat of God to receive according to those things which we have done in the flesh 2 Cor. 5. 10 11. But without this application men not seeing nor feeling their own misery neglect the promises of the Gospell not caring to apply them to themselves but most ungraciously suffring the most precious blood of Christ as much as in them lyeth to be spilt in vain as it is in vain to them unto whom it is not applied But when by the paedagogie of the Law which is a School-master unto Christ Gal. 3. 24. men are brought to see and to feel their misery O then how beautiful are the feet of those who bring glad tidings of salvation How acceptable is the promise of deliverance to them that are captives of justification to them that in themselves are accursed Of salvation to them that are lost In respect of these the Kingdom of God is said to suffer violence and these are they which with violence take it to themselves Mat. 11. 12. Thus then being schooled by the Law by which the Holy Ghost worketh in us the Legall faith which is a preparative to the Evangelical we become fit auditors of the Gospâ—l by which the Holy Spirit worketh in us the grace of justifying faith And therefore in the next place we must be diligent and attentive hearers of the Gospell by the hearing whereof commeth faith In which regard as the Gospell is called the Word of faith So also the Preachers of it are not only termed Ministers by whom you believe 1 Cor. 3. 5. but also are said to justifie men Dan. 12. 3. and to save them 1 Tim. 4. 16. 1 Cor. 9. 23. as being the instruments of the Holy Ghost working in us the grace of faith by which we are justified and saved By the Ministery of the Gospel the Holy Ghost worketh in us the grace of faith in two degrees The former is of assent the other of application As touching the former the Holy Ghost having prepared us by the Law doth in the ministery of the Gospell first reveale unto us the mercies of God in Christ. Secondly he stirreth us up by the Ministers of reconciliation to embrace Gods mercies 2 Cor. 5. 18. 20. and to be reconciled to him And thirdly having thus knocked as it were at the door of our hearts he himself doth open out hearts Apoc. 3. 20. as he did the heart of Lydia Act. 16. 14. not only to attend but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth to assent unto or to believe the Gospel Neither is it to be doubted but that by that phrase is meant that the Holy Ghost did work in her the grace of faith And as touching the latter the Holy Ghost having opened our hearts to receive Christ by a true willing and lively assent which is the condition of the promise he teacheth us to apply the promise unto our selves as belonging to us Here therefore three things are to be done 1. We are to believe in Christ by a lively assent to the promise of the Gospell 2. So believing in Christ we are to apply the promises of the Gospell to our selves 3. Having by application attained to some assurance we must give all diligence that this assurance may more and more be encreased As touching the first we must be very carefull that our assent to the doctrine of the Gospell promising salvation to all that believe in Christ be willing true lively and effectuall otherwise though we may believe that Jesus the Son of the blessed Virgin Mary is the Son of God and Saviour of all that shall be saved which not only hypocrites and wicked men but the Devils themselves after a sort believe yet we cannot truly be said to believe in Christ. First therefore it must be a willing assent and therefore approving what we believe not forced as that of the devils and of some wicked men who being convicted with the evidence of the truth do whether they will or no know and believe the truth of the Gospell and with horrour acknowledge it Iam. 2. 19. Mat. 8. 29. Secondly it must be true lively and effectuall For as there is a two-fold knowledge the one literall swimming in the brain informing the judgment but not reforming the heart and the conversation serving only to purchase the more stripes Luk. 12. 47. the other spirituall not only informing the judgment but also reforming the heart and conforming our lives to the practise of that which we know which in Divinity is accompted the only true knowledge I Ioh. 2. 3 4. for the other though in regard of the object it is true because it is the knowledge of the truth yet it is not true formally and in respect of the efficacy or of the effect so faith which sometimes goeth under the name of knowledge or acknowledgment may be distinguished For there is a counterfeit idle dead faith which having neither root nor fruit is uneffectuall either to justification or to sanctification which is the faith of hypocrites and of all carnall and worldly Professours which the Papists themselves 〈◊〉 fidem informem And there is a true lively and effectuall faith which the School-men call formatam and not amisse saving that they hold Charity which as I have showed is a fruit and â—ffect of faith 1 Tim. 1. 5. to be the form thereof by which we receiving Christ and being rooted in him or engraffed into him do receive from him spirituall life Gal. 2. 20. For having by faith union with Christ we have also communion with him both in his merits to our justification and in the vertue of his death and resurrection to our fanctification Rom. 6. 3 4 c. Phil. 3. 9 10. Now this Assent is
remission of his sins and shall be saved the conscience of every faithfull man may both safely assume but I through Gods grace doe truely believe in Christ and also certainly conclude by the testimony of the holy Ghost bearing witnes with our conscience in the assumption according to the word in the proposition therefore I through the grace of God have remission of sinnes and shall be saved When the holy Ghost hath thus taught us to apply the promises unto our selves and hath sealed us after we have believed and testified together with our spirits that we are the children of God then it appeareth that we are already born of God and that we are the sons of God not only by regeneration but also by adoption Eph 1. 15. Rom. 8. 15 16. Joh. 1. 15 16. And being sonnes God sendeth forth the spirit of his Son into our hearts crying Abba father Gal. 4. 6. By this faith first apprehending and then applying Christ unto us we become not only the sonnes of God but also members of Christ and having union with him as our head we have communion also with him both in respect of his merit unto justification first before God and then in the court of our own conscience and in respect of his graces unto sanctification receiving of his fulnes euen grace for grace Joh. 1. 16. As therefore men are first conceived before they be born and they are borne before they are said to lead a life in this world so we must first be begotten and born anew in our vocation and regeneration before wee can live unto God the spirituall life of sanctification These two therefore were not to be confounded sanctification being the end as of our election Eph. 1. 4. and of our justification Luk. 1. 75. Tit. 2. 14. 1 Pet. 2. 24. so also of our vocation 1 Thess 4. 7. By our vocation we are begotten unto God by sanctification we being both begotten and born anew do live unto GOD. In our vocation the spirit of God first draweth us unto God Joh. 6. 44. in our sanctification we being already drawn the Spirit of GOD doth lead and guide us in the way which leadeth to life Rom. 8. 14. Gal. 5. 18. Vocation produceth Faith Faith being begotten produceth sanctification both habituall for the heart is purified by Faith and actuall for Faith worketh by love producing good workes as the fruit both of Faith and Charity Act. 15. 9. I do not deny but that Faith is a part of our sanctification and of our inherent righteousnesse yet this hindereth not but that both it self doth sanctify us and is also the mother of all other inward graces wherein our habituall sanctification consisteth and of all the works of grace wherein our actuall signification is occupied For when the Holy Ghost doth regenerate us he doth ingenerate the grace of Faith in us and by it al other graces The second error That sanctification goeth before justification The second which is a consequent of the former that sanctification goeth before justification The contrary whereof I have proved in the discourse whereunto I adde 1. That sanctification is the end and fruit of our justification the cognizance also and evidence whereby it is known and therefore a consequent thereof Col. 1. 22. Rom. 6. 22. 2. As we are made siners first by imputatioÌ„ of Adams sin then being guilty of his transgression are made partakers of his corruption so we are made just first by imputation of Christs righteousnes and then being justified we are in some measure made partakers of those graces which he received without measure Again the persons of men being sinners in themselves must be accepted of GOD as righteous in Christ before either thereâ— be qualities or their actions which when they are at the best are defiled with sinne can be acceptable unto GOD. Therefore we must be justified before either our qualities or actions can be holy and righteous before God Neither can there be any sanctification without justification and reconciliation with God going before in order of nature as there is no justification without sanctification accompanying and following the same For by the same Faith whereby we are justified we are also sanctified Christ being apprehended by faith to justification dwelleth in us by his Spirit to work in us sanctification and to whom the merits of Christ apprehended by Faith are imputed to their justification to them the vertue of his death and resurrection is applyed by the holy Ghost to the mortifying of sin and raising againe to newnes of life to which purpose the Apostle saith Col. 2. 12. by Faith we are risen with Christ in Baptisme Again faith by which we are justified in order of nature goeth before repentance wherein our sanctification consisteth It is a resolved Case by Calvin Penitentiam seu rescipiscentiam non modò fidem continuò subsequi sed ex â—a nasci extra controversiam esse debet See Calvin Instit. l. 3. c. 3. sect 1. 2 and by Fulâ—entius quòd vita sancta à fide sumit initium The same is testified by the ancient Fathers as Clem. Alexandr strom l. 2. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first inclination to salvation after which follow feare hope and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance Ambros de sacram l. 1. c. 1. In Christiano prima est fides Chr. hom de â—ide spe char fidem esse originem justitia August de predest SS c. 7. fides prima datur ex qua caetera impetrantur Prosper ad Dubium 8. Genev. fides omnium virtutum fundamentum Greg. Moral l. 2. 6. c. 13. fidem primam in corde nostrâ— gignit If any object that the learned Chamier in his paustrat l. 10. treateth of sanctification before justification let him heare his own apology c 1 n. 2. Debueramus sanctificationi justificationem preponere si nostri arbitrij methodus esset ut tum re tum ratione priorem quod ab ea profluat altera sed quia Papistâ— non distinguunt cogimur de sanctificatione prius dicere The third error that justification goeth before Faith 3. The third that justification and remission of sins goe before faith which may seeme a strange assertion to be delivered by him who holdeth that sanctification whereof faith as he confesseth is a principall part goeth before justification But this absurdity he salveth with a distinction that he speaketh of justification not in foro Dei but in foro conscientiae and consequently acknowledgeth no justifying faith but that by which we are in our conscience assured of our justification But when we speak of justification as of a degree of our salvation it is evident that justification is to be censidered as an action of GOD for it is God that justifieth Rom. 8. 30 33. wherby he imputing to a believing sinner the righteousnesse of Christ apprehended by faith absolveth him from his sins and accepteth of him as righteous in Christ. As for that justification
Câ—mmandement proceeding from faith unfained It worketh in us affiance Foâ— when we believe that Christ is our Saviour we rest upon him for salvation It worketh in us hope for when we believe that the promises belong unto us we expect the performance Faith having begotten affiance and hope and working by love begetteth zeale peace of conscience Rom. 5. 1. rejoycing in God and joy in the Holy Ghost thankfulnesâ— voluntary and cheerfull obedience patience and comfort in afflictions c. And indeed how can a man love his neighbour for Gods sake who lovâ—th not God much more how can a man love God as he ought who is not perswaded of Gods love towards him in Christ which perswasion is this special Faith And if he cannot love God without Faith much lesse can he have the zâ—alâ— of God foâ— zeale is the servency of love How can a man have affiance in Christ and rest upon him for salvation who is not by Faith perswaded and in some measure assured that he is his Saviour How can he hope and wait for thâ— performance of the promises that doth not believe that they belong unto him Fâ—ith being the substance of things hoâ—ed for How can a man have true peace of conscience who is not perswaded that God is reconcled tâ— him How can a man rejoyce in God whâ— is not assured of Gods favour towards him How can a man trust in God that is not perswaded of Gods goodness towards him How can a man be thankfull unto God whâ— is not perswaded of Gods love and 〈◊〉 towards him How shall thâ—y fear Godâ— as sons that is fearing to offend so mercifull a Father who are not perswaded that he iâ— their Father in Christ Or when they have sinned how shall they be encouraged to return unto him if they be not perswaded of his fatherly respect to tâ—em How shall they perform voâ—â—ntary and cheâ—rful â—bâ—diencâ— who are not perswaded that their endevours are accepted of him How shall they pray who do not believe they shall be heard Or as the Apostle speaketh How shall they call â—pon him in whom they have not believed Rom. 10. 14. How shall they patiently and comfortably bear afflictions who are not perswaded they be fatherly chastisements or trials proceeding from Gods love and tending to their goodâ— Finally with what heart 〈…〉 worship God who are not perswaded that their service is accepted of him And as it worketh all other graces in us so according to the measure of our Faith such as I said is the measure of all other graces For the more a man is perswaded of Gods love and favour towards him in Christ that is by how much the greater is a mans speciall Faith so much the more he loveth God and his neigâ—bour for Gods sake so much the more is he inflamed with the 〈◊〉 of God so much the more confidently doth he rest upon Christ for salvation so much the more he hopetâ— for and expecteth the good things promised so mucâ—â—he more he rejoyceth and gloâ—ieth in God so much the more he is thankfull to God for his goodnesse so much the more he trusteth in God so much the more the feareth to offend so gracious a God and so 〈◊〉 a Father 〈◊〉 offended he will 〈…〉 return unto God so much the more 〈◊〉 comfortably he beareth afflictions saying with Iob Though he kill me 〈◊〉 will I pâ—t my trust in himâ— Iob. 13. 15. So much the more willingly and cheâ—rfully will he obey and serve the Lord. Wherfore it is evident that they which renounce this Faith as the Papists do discover themselves to be void of all saving graceâ— and to have no truth nor power of religion in them But whatsoever they think or speak of speciall Faith let us know and acknowledge these three things First that it is the duty of every true Christian that doth truly assent to the doctrine of the Gospell to apply also by special Faithâ— the promises of the Gospell unto himself For this is most profitable most comfortable most necessary Profitable because from this application of Faith all othâ—â— graces do proceed as hath been said Comfortable because by this application we grow to assurance as shall be shewed Necessary first because That beliefe or assent is not lively and effectuall as you shall heare which is not joyned with â— desire to apply CHRIST to thy self and with a resolution to acknowledge him to be thy SAVIOVR and to rest upon him for salvation For although he which at the â—â—rst believâ—th only by aâ—â—ent â—oth not yet actually apply the promises of the Gospâ—ll to himself yet that assent if it bâ—livâ—ly and â—ffectuall worketh both an earnest desire and setled resolution of â—pplication 2. He â—haâ— knoweth himself to believâ— by a true assent and refuseth to apply the promises to himself he maketh God a lyar as shall bâ— shewed 3. Where this application is not at least in desire resolution and endevour there is no other saving grace as I have proved The second thing which we are to take notice of is that it is the chiefest comfort and indeed happinesse of a Christian in this life by speciall faith to be assured of the â—ternall love and favour of God in Christ. For so Zaâ—hary in this place expoundeth our blessednâ—ssâ— to be this being redeemed by Christ to worship God without fâ—ar c. The third that seeing it is a thiâ—g so profitable so â—â—cessary and so comfortable that our happiness is to be repoâ—ed therein it is therefore our duty to do our best endevour to attain unto the assurance of salvation and to this speciall faith or as the Apostle Pâ—terâ—xhorteth â—xhorteth in other words to give diligâ—â—nce to make our calling and election sure 2 Pâ—t 1. 10. or as the Apostle Paul speaketh 1 〈◊〉 6. 1â— to lay up iâ— stâ—re a good foundation against the time to come that we 〈◊〉 lay hold upon etâ—rnall lifâ— For though the Apostle in that place doth by this argument exhort them that be rich to works of charity yet his meaning is not that those works are the foundation but that we by doing of them may gather assurance to our selves of our justification and salvation as by tâ—stimonies and evidences of our faith which assurance of speciall faith is so sure a foundation against the day of triall as they who hâ—ve built thereon cannot by any temptation bâ— removed but like mount Sion stand fast for ever or like to three-square or triangular bodies which howsoever they be tossed and turned keep alwayes their positure which 〈◊〉 undique sursum Now you must not think that full assurance is obtained at the first or at oncâ— but we must attain unto it by divers degrees And first we are to know that the ordinary way to exaltation by sound comfort and assurance is Humilâ—tion according to that generall rule given by our Saviour after 〈◊〉 had reported the notable humiliation of thâ— penitent Publican which
And that we may soundly apply the promise to our selves we must first be assured that we have the condition of the promise which is the first degree of justifying Faith whereof I have spoken that is a true lively and effectuall assent which we may know our selves to have if our belief be effectuall as before I said both to justification as it is when by it we receive CHRIST who is our Righteousnesse not only in our judgements but also in our hearts and in our willes and also to sanctification as it is when it produceth the duties of repentance Having therefore the condition of the promise and knowing that thou hast it thou art bound in conscience whatsoever the Papist faith to the contrary to apply the promise to thy self as belongeth to thee Doest thou therfore truly believe that Christ is the Saviour of all those that truly believe in him then thou art bound to believe that he is thy Saviour that he died for thy sins and rose againe for thy justification that by him thou hast remission of sins and that by him thou shalt be saved Otherwise if thou knowest thy self to have the condition of the promise and wilt not apply it to thy self that is if knowing thy self truly to believe that Christ is the Saviour thou wilt not believe that he is thy Saviour thou makest God a lyar saith S. Iohn in not believing the record which God gave of his Son And this is the record that God hath given to us that believe in Christ eternall life and that this life is in his Son He that hath the Son as every true believer hath hath life and he that hath not the Son hath not lifâ— These things saith he I have written to you that believe on the Name of the Son of God that you may know that you have eternall life and that you may believe on the Name of the Son of God The meaning of which last words seemeth to be this I have written to you that believe on the Name of Christ by a true and lively assent but have not perhaps as yet attained to any sound assurance that you applying the promises of the Gospell to your selves and gathering testimonies to your selves that they belong to you by such markes as I in this Epistle have set down may attain to assurance and so proceed from Faith to Faith For without absurdity the Words cannot be understood of the same degree of Faith I have written to you that already believe in Christ that you may believe in him What No otherwise then already they do believe Yes no doubt that they which believed in a lower degree without assurance might know that they have eternall life and that so attaining to a higher degree of faith might thereby be assured of salvation by Christ. Now this application is made by a practicall Syllogisme the proposition whereof which some cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the undoubted Word of God Whosoever truly beleeveth in Christ he shall be saved The assumption is the testimony of our own spirit which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I through Gods mercy do truly believe in Christ. For the Holy Ghost having opened my heart as he did the heart of Lydia Act. 16. 14. to assent unto or to believe the Gospel I do receive Christ not only in my judgement by a firme willing and unfaned assent but also in mine heart by an earnest desire to be made partaker of him which is the desire of application and in my will by a setled resolution whatsoever the Law mine own conscience or the Devill can object to the contrary to acknowledge him to be my Saviour and to rest upon him for salvation which is the resolved purpose of application The conclusion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verdict or testimony of the Holy Spirit testifying with our spirits in the assumption according to the word in the proposition Therefore I through Gods mercy shall be saved which is the voice of speciall Faith The consequence of this and all other formall Syllogismes is such that the conclusion cannot be false if the premisses be true Otherwise a contradiction would be implied that is contradictories would be true together which is impossible For if this conclusion should be false then either the Proposition is not true that whosoever truly believeth in Christ shall be saved or the assumption that I truly believe in Christ. Of the proposition of this Syllogisme there can be no doubt it being the undoubted word of God and the main promise of the Gospel Against the assumption two things may be objected the one out of the doctrine of our Divines the other out of the doctrine of the Papists For some of our Divines define faith to be a full assurance of the love of God concerning the remission of our sins and eternall salvation by Christ or in other words to the like effect But the faith mentioned in the assumption is no such assurance I answer that our Divines defining the speciall Faith are not to be blamed for defining it according to the perfection thereof for so every vertue and grace ought to be defined that so we may learne not to content our selves with that imperfect measure whereunto we have already attayned but may aspire towards perfection But if any shall hereupon inferre that no man doth truly believe who hath not that full assurance as some vnadvisedly have done he shall give occasion to the greatest part of believers either to dispair that they have not Faith because they have not ful assurance or because they woul not be thought without Faith to presume that they have a full assurance which notwithstanding men doe not attayne unto at the first nor at once but by divers degrees after much practice of piety and long experience of Gods goodnes towards them and never is so fully obtained before the end of this life but that somewhat still may and ought to be added to it The objection of the Papists against the assumption is that a man doth not know that he doth believe and therefore not being assâ—red that he doth believe he can have no assurance of salvation This is in deed the thing which they must stand unto if they will deny as they doe the certainty of salvation For if a man may be assured that he doth truly believe he may also be assured that he shall be saved But that the faithfull may know that they believe I prove 1. Because every beleever is taught to say I beleeve in God the Father I believe in God the Sonne I believe in God the Holy Ghost This profession of Faith every true Christian is bound to make with confidence therefore every true Christian is bound to know that he doth believe The father of the demoniack though indued but with a weake faith when our Saviour told him that the cure of his Sonne was possible if he could believe returned
this present answer Lord I believe help thou my unbeliefe Mark 9 23. 24. The Eunuch though a new convert when Philip told him he might be baptized if he did believe with all his heart answered I believe that Iesus Christ is the Sonne of God Act. 8. 37. We believe and know that thou art that Christ the Sonne of the living God John 6. 69. so John 11. 26 27. This is that which Augustine affirmeth Videt fidelis ipsam sidem suam quase credere sine cunctatione respondet The faithfull man feeth his owne faith whereby that he doth believe he answereth without delay Object Yea but many recite the Creed saying I believe c. who notwithstanding doe not believe and much lesse know it Ans. The question is not what hypocrites and unsound Christians do or can do of whom there is no question but that seeing they doe not believe they cannot know themselves to believe But every faithfull and sound Christian whom the Seriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he professeth that he doth believe doth not onely believe in deed but also knoweth that he doth believe and he which doth not know that he doth believe hath just cause to suspect himselfe that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and approved Christian. But for this there is an evident proofe 2 Cor. 13. 5. Examine your selves whether you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not Know you not your owne selves how that Iesus Christ is in you except you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not sound nor approved Christians Those that are commanded to try themselves whether they be in the Faith may upon triall know it Those that may know that CHRIST is in them may know they do believe because CHRIST is in us by faith and if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsound who doe not know that CHRIST is in them then all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sound approved Christians doe know it And wehereas some Papists take acception that the Apostle speaketh of the true doctrine which is called the Catholike faith I answer first that a man caÌ„not know that he is in the catho like faith unlesse he also know that he doth believe it 2. The Apostle speaketh of that faith whereby Christ dwelleth in us which is not the doctrine but the grace of Faith 3. The Apostle vindicateth and proveth his calling by theirs as we prove the truth of our Church and of our Ministery against our Separatists who before their separation seemed very forward Christians Try whether you have a true Faith and if you have acknowledge that to have beene a true Ministery by which it was wrought For how can they believe in him of whom they have not heard and how can they heare without a Preacher and how can they preach unlesse they be sent Rom. 10. 14. 3. These things saith Saint Iohn have I written to you that believe on the Name of the Sonne of GOD 1 Iohn 5. 13. that you may know that you have eternall life which they could not know unlesse they knew themselves to believe 4. At that day viz. after the sending of the Holy Ghost you shall know that I am in the Father and you in me and I in you saith our Saviour Iohn 14. 20. 5. The minde is not ignorant of its owne a'tions when it understandeth it knoweth it selfe to understand when it discourseth it knoweth it selfe to discourse so when it aâ—â—enteth it knoweth it self to assent when it desireth any thing it knoweth that it doth desire it when it purposeth or resolveth it knoweth that it doth purpose or resolve much more being holpen by the Spirit of God whom we have received from God that we might know the things which are given unto us of God 1 Cor. â— 12. 6. How should any man glory in the testimony of his owne conscience that he doth believe or that he doth walk uprightly before God which is the chiefest 2 Cor. 1. 12. Esay 38. 3. comfort of all sound Christians who is not conscious to himself that he doth believe and walk uprightly before God Est ergo quidam modus in conscientis glorâ—andi ut noveris sidem tuam esse sinceram noveris esse spem tuam certam noveris charitatem tuam esse sine simulatione In Psal. 149. saith Augustine And againe suam de Trinit li. 13. c. 2. quisque fidem apud seipsum videt C. I. fidem videt quisque in corde suo esse si credit non sicut corpora Non sic videtur fides in corde in quo est ab eo cujus est sed eam tenet certisima scientia clamatque conscientia And againe though we see not the things which we doe believe ipsam tamen fidem quando inest in nobis videmus in nobis Epist. 112. c. 4. Menti nostrae fides nostra conspicua est So much of the assumption Upon these premisses necessarily followeth the conclusion which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verdict of speciall Faith concluding the certainty of salvation by application of the promises to him that hath the first degree of faith Which in my poore opinion is a most comfortable doctrine But against speciall Faith so proved the Papists still object divers things 1. That it cannot be truly termed faith and that for three reasons For 1. vere fidei falsum sub esse non potest the object of true faith cannot be that which is false but of this the object may be false because a man may be deceived in the application I answer as there is a double knowledge the on of principles manifest in themselves called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other of conclusions not manifest in themselves but manifested by discourse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there is a twofold Faith the one of principles contained in the word of God the other of conclusions deduced from thence which conclusions though they are not absolutely necessary yet the premisses being true they cannot be false But the premisses of this practicall syllogisme made by a faithfull man are true therefore the conclusion cannot be false Indeed if the syllogisme be made by an hypocrite or ungrounded Christian the conclusion is not necessary because the assumption is false or at the least uncertaine false if he doe not believe uncertaine if he doe not know himselfe to believe and then the assumption at the most is but this but I doe suppose that I doe believe and the conclusion must be answerable therefore I suppose that I shal be saved But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull and sound Christian who doth not onely believe But knoweth himselfe to believe as he assumeth I doe know and I am sure that I doe believe so he concludeth therefore I know and am sure that I shal be saved 2. True Faith is grounded upon the Word the
we draw neer to God with our mouthes and honour him with our lippes but remove our hearts farre from him Es 29 13. we must expect the reward of hypocrites Necessary to Invocation But let us descend to the parts of Gods worship and first To prayer to prayer and thanksgiving which are the two sorts of invocation If we would have our prayer accepted of God both we our selves must be upright and our prayers also we for the Lord delighteâ—h in the prayer of the upright Prov. 15. 8. but abhorreth the prayer of the hypocrites Prov. 28. 9. Es. 29. 13. If therefore we regard wickednesse in our hearts as hypocrites use to do we must make our accompt with David that the Lord will not heare us Psal. 66. 18. Our prayer must also be upright when we are to pray we must prepare our hearts to seek the Lord 2 Chro. 30. 19. we must pray in spirit Eph 6. 18. in truth Ps. 145. 18 Our prayer must be the lifting up of our soules to God Psal. 5. 1. 86. 4. a lifting up of our hearts with our hands unto God in the heavens Lam. 3. 41 powring forth of our soules before the Lord Psal 6â— 8. we must pray out of a pure and upright heart 2 Tim. 2. 22 with our whole heart Psal. 119. 145. with lippes unfained Psal 17. 1. And to this manner of praying is the promise of hearing our prayers restrained Psal. 145. 18. But if we pray with fained lippes if in our prayers we speak with an heart and an heart Psal. 12. 2. if we ask with our mouth that which we do not desire in our hearts if in our prayers we pretend that which we do not intend if we promise that which we do not mean to performe if we draw neare unto GOD with our mouthes and remove our hearts from him as hypocrites use to do we shall offer a great abuse to the the Majesty of GOD. For fained lips are as the Psalmist calleth them Psal. 17. â— lips of deceipt whereby hypocrites in their prayers lying unto GOD Hos. 7. 13 14. go about to deceive him The like is to be said of praise and thanksgiving which if we would have accepted of GOD both we our selves must be upright for praise is comely for the upright Ps. 33. 1. for they only can rejoyce in GOD and therefore they alone can praise him aright Psal. 32. 11. 145. 10. and our prayses also and thanksgiving must be uprightly performed First therefore we must prepare our hearts Psal. 5. 77. 108. 1. and stir up our soules to praise God Psal. 103. 1 2. 104. 1. 146. 1. Blesse the Lord O my soul and all that is within me praise his holy Name then must we sing and praise him with grace Col. 3. 16. that is with thankfulnesse and with gladnesse in our hearts with our whole hearts Psal. 91. 86. 12. 111. 1. 138. 1. that is with uprightnesse of heart Psal. 119. 7. Otherwise we shall make but bad musick in the eares of the Lord if there be a discord between our hearts and our tongues Let us come to the ministery of the word which must uprightly be both preached and heard The Preacher must not adulterate the Word of God but as of sincerity but as of God in the sight of God he must speak in CHRIST 2 Cor. 2. 17. 4. 2. not seeking to please men Gal. 1. 10. but studying to shew himselfe approved to God who tryeth our hearts 1 Thes. 2. 4. 2 Tim. 2. 15. neither seeking his owne praise or profit but seeking only the glory of God in the salvation of the hearers And as the word is to be preached with integrity so is it also to be heard with uprightnesse and to that end before we come into the house of God we ought to lâ—ok to our feet that is to our affections Eccles. 5. 1. and to put off the foule shooes Exod. 3. 5. Jos. 5. 15. of our feet that is our corrupt affections Iam. 1. 21. 1 Pet. 2. 1. that we may receive the word into honest and good that is upright hearts Luk. 8. 15. And when we are come into the assembly the place of Gods presence we are to set our selves in the presence of God that we may say with Cornclius Act. 10. 33. we are here present before God to heare what shall be delivered out of his word And as the Minister must preach as he that delviereth the oracles of God 1 Pet. 4. 11. so we must hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word preached â—ot as the word of man â—ut as it is indeed the word of God 1 Thess. 2. 13. with earnest attention hanging as it were upon the mouth of the preacher Luk. 19. 48. and so desiring to hear God as we desire to be heard of God for withouâ— attention being present in body we are absent in minde with a sincere desire 1 Pet. 2. 2. to profit by it and an unfained purpose to practise it For if we be hearers and not doers of the word like Ezekiels hearers Ezech 33. 31. 32. as we shall play the hypocrites to deceive others so we shall prove Sophisters to beguile our selves â—Iam 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Sacraments There remain the Sacraments For as in the old Testament the Circumcision of the flesh was of no value Rom. 2. 8. 29 without the circumcision of the heart so is it to little purpose to have the body washed 1 Pet. 3. 21. with outward Baptisme unlesse our heart be clensed with the bloud of CHRIST apprehended by fiath unfained For what will it availe us if without uprightnesse of heart we do with Simon Magus professe our selves to believe and to be baptized For if our heart be not right before God we have for all our baptisme and profession no part in CHRIST but do remaine as he did in the gall of bitternesse and in the bond of iniquity Act. 8. 21. And as in celebrating the Passeover the Iewes were to use unleavened bread so must we receive the Sacrament of the Lords Supper which is the antitype to the Passeover not with the leaven of hypocrisy but with the dzymes or unleavened graces of sincerity and truth 1 Cor. 5. 8. For what will it availe us if with Iudas Iscariot we shall receive the Sacrament and carry our selves so smoothly as he did that when our Saviour told his Apostles that one of them should betray him all of them were as ready to suspect themselves as him for if our hearts be not upright but false as his was well may we receive as Augustine sayth of him panâ—m Domini the sacramentall bread but we shall not receive panâ—m Dominum the Lord who is the bread of GOD which came downe from heaven Iohn 6. 33. But if when we are to receive the Sacramâ—nt we prâ—pare our hearts to seeke the Lord 2 Chron. 30. 1. and come with upright hearts void of hypocrisie though we have many imperfections
â—ight and in his presence it is necessary that we shoâ—ld effectually acknowledge believe and remember and upon all occasions meditate of the omâ—â—science and omnipresence of God after the example of David who was in respect of his integrity and uprightnes a man according to Gods owne heart Ps. 139 the first 12. verses â—or if we doe powerfully acknowledge and effectually believe and remember 1. that the eye of the Lord is in every place beholding the just and unjust Pro. 15. 3. 11. and that he knoweth all things even those which are most hidden and secret and namely that he knoweth the â—eart and scarcheth the reynes that he knoweth our thoughts before we think them Ps. 139. 3. and that no thoughts can be hidden from him Iob 42. 3. we thereby be moved to behave our selves as in the sight of God labouring to approve not onely our words and deeds but also our inward thoughts and affections to God who not onely knoweth the heart but especially looketh to the heart It is the argument which David useth to move Solâ—mon to uprightnesse 1 Cor. 28. 9. And thou my son Solomon saith he Know thou the God of thy father and serve him with an upright heart and willing minde for the Lord searcheth all hearts and understandeth all imaginations of the thoughts 2. If we would meditate of the omnipresence of God that God is at all times in all places present with us and that we cannot Psal. 139. 7. possibly avoid ouâ— of his presence that would make us behave our selves as in the presence of God Inferiours when they are in the sight and presence of their Superiours are very carefull of their behaviour He were an ungracious sonne or a lewd servant that would misdemeane himselfe in the sight and presence of his father and of his Lord She were a very lewd and impudent wife that in the sight and presence of her husband would prostitute her selfe to another man This is our case God is our father we are his children he is our Lord and we are his servants he is our husband we are his spouse and we alwayes are in his sight and presence If therefore we could truly and effectually believe and remember this which is a most certain and undoubted truth and no lesse certain then that there is a God which of all truths is the most certaine truth we would abstain from sinne neither would we be so shamelesse as in his sight and in his presence to sinne against him see Job 31. 4. 34. 21. Psal. 119. 168. Prov. 5. 21. To this purpose Seneca Epist. 11. admonisheth his friend Lucilius that he would set before him Cato or Laelius or somâ— other grave and reverend person that so he might behave himselfe as in their presence for magna pars saith he peceatorum tollitur sâ— peccaturis testis assistat a great part of sins would be prevented if when we are about to sinne there were some witnesse present with us How much more would the presence of almighty God restraine us from sinne if we had the eye of Moyses the eye of faith to see him who is invisibly present with us alwayes and in all places Heb. 11. 27. 4. To the meditation of Gods omniscience and omnipresence let us joyne the consideration of his all-sufficiency For this is the argument which not onâ—ly the Prophet Hanani used to Asa 2 Chron. 16. 9. the eyes of the Lord perlustrate the whole â—arth to shâ—w himselfe strong in their behalfe whose heart is upright towards him but also which God himselfe used to Abraâ—am Gen. 17. 1. I 〈◊〉 God all-sufficient walke before me and â—e upright For what is the reason why men doe play the hypocrites Is it not because they desire to please men and to approve themselvs to them rather then to God And why doe they seek to please men rather then God is it not because they feare men more then God or trust in men more then in God But if we did effectually acknowledge Gods all-sufficiency we would learne to feare him and to trust in him above all knowing that no creature is able either to doe us good unlesse God use him as his instrument for our good or to hurt us unlesse God use him as his rodde to scourge us and therefore as we would feare him and trust in him rather then in his instruments so would we labour to please him above al. 5. Let us meditate of Gods bounty towards us whereby he hath shewed himselfe all-sufficient to us Deut. 33. 16. and for our good which argument is â—sed both by Samuel 1 Sam. 12 24. and by Iosua c. 24. 14. where having recounted Gods bleffings towards them even from Terah Abrahams father he inferreth this use Now therefore feare the Lord and serve him in uprightnesse and in truth But cheifly we are to meditate of his spirituall blessings and of the end for which he hath bestowed them For why did he elect us was it not that we should be â—oly and blamelesâ—e before him Eph. 1. 4. that is to say upright why did he redeeme us was it not that we should serve him in holinesse and righteousnesse before him hath he not reconciled us unto God that we should be holy and blamelesse before him Col. 1. 22. hath he not regenerated us according to Gods image that we should worship him in holinesse and righteousnesse of truth that is true and upright holinesse and righteousnesse Ephes. 4. 24. In vaine therefore do men professe themselves to be elected in Christ redeemed by him reconciled unto God regenerated by his Spirit if they be not upright For the end which God propoundeth to himself cannot be frustrated 6. Finally if the consideration of Gods benefits will not move us let us consider the terrour of the Lord as the Apostle calleth it 2 Cor. 5. 11. Let us set before our eyes our Saviour Christ sitting in judgement at the last day at which time he shall judge the secrets of men Rom. 2. 16. Eccl. 12. 14. that so we may endeavour in the meane time to walk uprightly before him and approve our selves to him that judgeth secrets that when he shall appeare we may have confidence and not be ashamed John 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not depart from him as hypocrites shall flying from the face of the lambe and desiring that the hilles would fall upon them and hide them from the face of him that sitteth on the throne and from the wrath of the lambe Apoc. 6. 16. For horrible will thy shame and confusion be if having profâ—sâ—ed religion and made shew of christianity before men thou shalt then before all the world not onely be discovered and convicted to have been an egregious hypocrite but also be condemned to have thy portion with hypocrites where shall be weeping and gnashing of teeth But on the other side if we shall walk uprightly in GODS Tabernacle we shall rest in the mountaine of his
some darling sinne from which he will not be reclaimed But as he who truly repenteth of any one sin repenteth of all in respect of the desire and purpose of his heart being not willing to retaine any so he that repenteth not of all repenteth of none at all in deed and in truth Simplicity He that walketh in uprightnesse towards God without hypocrisy walketh also before men in simplicity and â—inglenesse of heart without guile Both implied in the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil saith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysoft speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity of maners and of speech the character of an harmlesse or upright man But he that useth dissimulation and guile towards men is an hypocrite and so is called Mat. 22. 18 Mark 12. 15. So much of the notes that respect good things now follow those which respect evill And that either of sin or of punishment The 〈◊〉 man hateth sinne as well in himselfe as in others or rather more and more severely censureth it in himselfe then in others not excusing nor extenuating but rather amplifying and aggravating the same The hypocrite hateth sinne in others but not in himselfe and to that end he is curious to pry into other mens behaviour and neglecteth his owne He can see a mote in an other mans eye but cannot discerne a blame in his owne Mit 7. 3. 4. he is a sharpe censureâ— of other mens faults but flaâ—tereth and blesseth himselfe in his owne sinnes Ps 36. 2. Deut. 29. 19. examples hereof in Saul 1 Sam. 14. 44. in Iudâ— Gen. 85. 24. yea in Daâ—id whiles 〈◊〉 conceâ—led his sinne 2 Saâ— 1. 2. 5. Afflictionâ— The evill of punishment 〈◊〉 afflictions which God hath ordayned as tryalls to discerne the sound and upright from the unsound and hypocrite by the patient bearing whereof the faithfull are found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is found and approved Iam. â—12 For tribulation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 7. Iam. 1. 3 the trial of our faith worketh patience and patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 3. 4. that is as Chrysostome with whom others agree expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh him approved that is tryed as we see in Iob and in the three children Dan. 3. in the faithfull Iewes Ps. 44. 7 and in all the faithfull but chiefly in all that are martyrs By afflictions likwise the hypocrite being tryed is discovered and as it were unmasâ—ed by the not patient bearing and enduring thereof For either he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set light by the affliction and not take it to heart or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fâ—inteth under it contrary to the counsell of the Holy Ghost Heb 12. 5 cited out of Pro 3. 11. He that taketh not to heart an affliction cannot be said patiently to beare it for in patiendo est patientia in suffering is patience and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not suffering as â—ppeareth in the examples of Iob Iob. 1. 20. and David Pâ— 6. 38. 6. And this is the cause many times why the hypocrite doth not profit by affâ—ctions because he is not sensible thereof Ier. 5. 3. and being unsensible becommeth incorrigible 〈◊〉 2 30. And the cause hereof is because hypocrites not walking with God doe not acknowledge his hand but ascribe their affliction either to misfortune or to secondary causes which are but the instruments of God Or if they doe acknowledge the hand of God yet they are not humbled under it neither doe they bewayle their sinnes nor crave pardon of them nor turne to him that smiteth them Es. 9. 18. nor promise amendment or if they doe they meane not or at least afterwards they doe not performe nor submit themselves meekly to beare their affliction nor learne obedience by that which they suffer neither are they bettered by them but become worse Es. 1. 5. If they take it too much to heart then either they impatienly beare it murmuring against God and fainting in themselves or they seeke an evasion out of it by some sinne and so fall away from God by which their defection their hypocrisie is discovered To these tryals by affliction we may adde other temptations as by the doctrine of false teachers either aâ—â—uring to idolatry which the Lord sometimes permitteth to prove us whether we love him intirely or not Deut. 13. 3. or to heresies which the Lord also suffereth that those which are approved may be knowne 1 Cor. 11. 19. CHAP. XI Of uprightnesse towards men NOw we are to speak briefly of integrity as it hath reference to man For as we are to serve God in holinesse before him that is in uprightnesse of heart without hypocrisie so also in righteousnesse before him that is in simplisity and singlenesse of heart without guile For this simplicity whereof we are now to speak is not that which is opposed to discretion as being want of wit for the simplicity of doves must be tempered with the prudence of serpents we must be without guile as doves without gall but we must not be like Ephraim Hos. 7. 11. as silly doves without heart but is opposed to dissimulation disguising doubling deceipt and guile From which the redeemed of the Lord are free according to the testimony of the Prophet Zephany c. 3. 13. and according to the oath of God in this place worshipping the Lord in righteousnesse before him That is performing the duties which they owe unto men as in the sight and presence of God Now this simplicity is expressed by the same â—ermes which signified uprightnesse being referred to men and where they are put absolutely without relation either to God or man both are or may bee implyed as alwayes going together Thus the word Thamim may be understood in this larger sence And therefore where Iacob is called Ish thâ—â—inâ— Gen. 25. 27. it is to be understood as wel of his simple and sincere dealing among men as of his uprightnesse towards God and so the 72 interpret it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from fayning or dissembliug and Aquila by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple hearted man free from doubling and deceipt and so the word is used sometimes to signifie simplicity Gen. 20. 5 6. 2 Sam. 15 11. The like is to be understood of Iob and other holy men to whom that attribute is given in the scriptures who are also noted to have performed their duetyes to men in uprightnesse or integrity as David Ps. 78. 72. is said to have sed that is ruled the people of God according to the integrity of his heart The want whereof is objected by Iotham to the men of Shechem Iud. 9. 16. 19. that they had not dealt in truth and integrity with Gedeon his father And therefore even â—uch as dissemble with men are sometimes called hypocrites Mat. 2. 18. and their disguising is called hypocrisie Mâ—rk 12. 15. or as Luke termeth
it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 20. 23. Deceiptfulnesse when one by flattering words and faire shews seeketh to intangle another The words jashar and shalem which signifie upright and perfect have also sometimes relation to men as 2 Kings 10. 15. 1 Chron. 12. 38. so have the word which signify sincerity and truth Iud. 9. 16. 19. 2 Cor 1. 12. The phrase also of doing our dutyes to men from the heart as Eph. 6. 6. Col. 3. 23. and out of a pure heart 1 Pet. 1. 22. importeth also this simplicity and singlenesse of heart But the most proper words wherby this grace is signified in the scriptures of the N. Test. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity or singlenesse of heart opposed to dubling to dissimulation and guil The man endued with it is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latine is simplex quasi sine plica and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth either harmlesse being as it were without hornes or rather sincere as being without mixture of deceipt or guile Mat. 10. 16. Phil 2. 15. sometimes it is signified by the denyall of the contrary as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without guile or sincere 1 Pet. 2. 2. Blessed is the man in whose heart there is no guile Iohn 1. 48. 2 Not with an heart and an heart that is not with a double heart 1 Chron. 12. 33. but as it is v. 38. with a perfect heart 3 Not fained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Pet. 1. 22. brotherly love unfained To serve God therefore in righteousnesse before him is in the dutyes which we performe to men to behave our selves as in the sight and presence of God not in dissimulation and guile not with an heart and an heart that is a double heart not with fayning or disguising but in integrity sincerity and truth with simplicity and singlenesse of heart Which you are to understand not that simple men are to be fooles but that wise men are to be siâ—ple or as the Apostle exhorteth wise to that which is good and simple concerning evill Rom. 16. 19. or as he speaketh 1 Cor. 14. 20. Babes in malice but in understanding men And thus we are to serve God in righteousnesse before him For howsoever wordly policie which is mixt with dissimulation and guile be commonly practised and highly extolled among men and simplicity contrariwise neglected and contemned as folly yet by the testimony of the Holy Ghost true wisdom which descendeth from above as all good gifts doe is not mixed with dissimulation Iam. 3. 17. but is tempered with simplicity as our Saviour teacheth his followers Mat. 10. 16. Those therefore that wil be wise in Gods accompt must be content to seeme fooles in the estimation of the world 1 Cor. 3. 18. As for that wisdome which is mixed with deceipt the Holy Ghost doth censure it as earthly carnall and devilish Iames 3. 15. And although that be accompted the onely wisedome among worldly men yet the wisedome of the world is foolishnesse with God 1 Cor. 3. 19. for such men are as we use to say peni-wise and pound-fooâ—ish who by their policie to gaine their desires in this world doe lose their souâ—es which is not onely folly but madnesse I say extreame madnesse for the momentany fruition of worldly desires which are vain and unprofitable not onely to deprive themselves of everlasting happinesse in heaven but also plunge themselves into endlesse woe and misery in hell Verily it were easy for any man that is not a foole to become worldly wise if he would be so foolish as to cast away his soule by making no conscience of dissembling and disguising of lying and deceiving out-facing of swearing and for swearing which because no true Christian wâ—ll doe therefore as every where in the world true Christians are by the worldings accompted innocents meaning fooles so in the parts of Italy about Rome fooles as I have heard are termed Christians But that we may be moved to imbrace simplicity and singlenesse of heart and be swaded from all doubling and guile let us consider what arguments the Holy Ghost affordeth in this behalfe And first as touching dissimulation or guile it is two-fold either in word or in deed In word when there is a divorce between the tongue and the heart the heart meaning one thing and the tongue speaking another with purpose to deceive This in the scriptures is called speaking with an heart and an heart Ps. 12. 2. with flattering lippes and with an heart and an heart that is a double heart do they speake It is also called a mouth of deceipt Ps. 109. 2 a deceiptful tongue Such as should not be found in the remnant of Israell Zeph. 3. 13. a tongue of deceipt when a man speaketh peaceâ—bly to his neighbour but in his heart he layeth waiâ—e for him Ier 98. Ps. 28. 3. having peace in their mouthes but mischeief in their hearts This double toâ—gue and double heart as it is odious to ingenuous men in so much as some of the heathen have protested that they bate it as the very gates of hell Achilles apud Homerum Iliad 9. so and much more it is abominable unto God who is the Patron of truth and avenger of falshood Ps. 50. 19. thou applyest thy mouth to evill and thy tongus forgeth deceipt For these things will I reprove thee c. Shâ—ll not I visit for these things and shall not my soule be avenged on such a notion as this Ier. 9. 9. Ps. 12. 3. Therfore if we desire to prosper and to see good wee must keepe our tongue from evâ—ll and our â—â—ppâ—s that they speake no guile Ps. 34. 12 13. Dissimulation or doubling in fact is when one thing is intended and another pretended with purpose to dâ—câ—ive which in the Scriptures is forbidden and condemned Forbidden both in expresse terms Levit 19 11. 1 Tâ—ess 4. 6. and by types and shadowes as Levit. 19. 19. Deut. 22. 9. 10. 11. Condemned as a sinne odious to God for the Lord abhorreth the de eiptfull man Ps 5. 7. and accordingly punisheth them Ps. 55. 23. Men of deceipt shall not live out halfe their dayes For God is an aâ—enger of deceipt I Thesâ— 46. Ier. 9. 4. 5. 6. 9. and as a marke of the wicked and reprobate who are the seed of the serpent Ps. 144. 8. Rom 1. 29. On the contrary simplicity and singlenesse of heart is both commanded and commended in the Scriptures Commanded Rom. 12. 8 9. he that excerciseth the duty of charity in giving let him doe it in simplicity Let love be without dissimulation For seeing the faithfull have purified their souls by the obedience of the truth that is by faith Act. 15. 9 through the sâ—irit to the unfained love of the brethren they aâ—e therefore to lâ—ve 1 another out of a purâ—seart fervenly 1 Pâ—t 1. 22. Our Saviour CHRIST as he commandeth his follâ—wers to be
certainty of salvation W. P. whereat no man is to marvel and much lesse to take offence For so long as our knowledge is but in part it cannot be avoided but there wil be diversity of opinions among the Faithfull who notwithstanding hold the maine substance and foundation of Faith and true Religion The points of difference are eight The first errour Vocation and sanctification confounded 1. The first that he confoundeth our vocation and sanctification alleadging that in our vocation and first conversion the universall or generall habite of grace containing in it all sanctifying graces is infused whereby all the parts and powers of man being renewed together and at once and the image of God in them all renewed by the infusion of the habites of all sanctifying graces together are sanctified throughout Resâ— To omit his acception of the word Grace even where of purpose he doth at large discourse of Grace for one supernaturall quality inherent in us or habite of grace infused into us according to the use of the school-men who thereby have overturned the doctrine of justification and salvation by Gods grace magnifying under the name of grace their own righteousnes inherent which in the question of justification is to be esteemed as dung Phil. 3. 8. and not once mentioning that which is out of us in him which most properly is the grace of God for it is one of his attributes and not according to the scriptures which never speake of grace in that sense but alwayes use the word either properly for the gracious favour of God in Christ by which grace we are elected called justified sanctified and shal be glorified or metonymically for the Speciall gifts of Grace To omit this oversight I answere it hath beene the received opinion and usuall practise of all Orthodox Divines to hold and set downe in this order the degrees of salvation which are wrought in this life viz. Our vocation justification sanctification And that in order of nature vocation wherin justifying faith is begotten goeth before justification and that justification wherein we are made just before GOD by imputation of CHRISTS righteousnesse goeth before sanctification wherein we being already justified from the guilt of sinne and redeemed from the hand of our spirituall enimies and reconciled unto God receive grace to worship him in holinesse and righteousnesse before him Howbeit we deny not but that in time our justification doth concurre with our effectuall vocation for as soone as a man doth truly believe so soone is he justified before God and that in time the first act of sanctification which is our regeneration doth concurre both with our justification and effectuall vocation Now of our regeneration which is the beginning of our sanctification and of our spirituall life Which we live by faith there seeme to be two acts the one wherein we are begotten unto God of incorruptible seed by the word of God the other wherein the image of God being in some measure renewed in us and our Saviour Christ formed in us we are borne anew The former is our spirituall conception the latter our spirituall or new birth in the former regeneramur we are begotten anew in the latter renascimur we are borne anew And as in naturall generation there is a meane time betweene the conception and the birth in which time that which is begotten is formed in the wombe according to the image of the first Adam so betweene the first act of regeneration and the new birth there intercedeth a time wherein the image of the second Adam is in all parts by degrees renewed untill Christ bâ— formed in us Gal. 4. 19. The former which also is the first act of our conversion is the same with our calling or vocation wherein our Saviour Christ is conceived in our hearts when we doe receive him by the true and lively assent of faith which is the seed the root the fountaine of all other sanctifying graces which whosoever hath 1 Iohn 5. 1 he is begotten of God This act the holy spirit worketh ordinarily by the ministry of the word For faith commeth by the hearing of the word Rom. 10. 17. For how should men believe in him of whom they have not heard and how should they heare without a preacher Rom. 10. 14. In this regard preachers being ministers by whom others believe 1 Cor. 3. 5. are the instruments of the holy Ghost for our spirituall regeneration and are therefore called fathers in the faith who beget men unto God 1 Cor. 4. 15. Phil. 10. 1 Tim. 1. 2. Now in our vocation the worke of the holy Ghost is partly preparative and partly operative The preparation unto faith is 1. the illumination of the minde partly by the ministery of the law revealing unto us our miserable estate in our selves and partly by the ministery of the Gospel revealing unto us the mystery of our salvation by Christ. 2. the molifying of the heart by the finger of the spirit humbling us in the consideration both of our damnable estate in our selves and of the undeserved mercies of God offered in Christ from which being effectuall ariseth a desire both to be freed from that damnable estate and to be made partakers of that happinesse promised in Christ. 3. The invitation of the hearers and the stirring of them up to come out of that wofull estate and to accept of Gods mercies in Christ by the Ministers of the word who being the Embassadours of God in Christs stead doe beseech you as if God himself did intreate you by them that you would be reconciled unto God 1 Cor. 5. 18. 20. The Holy Ghost having thus knocked at the dore of our hearts doth himselfe in his good time open our hearts as he did the heart of Lydia to assent to and to believe the Gospel By which beliefe being lively and effectuall we receive Christ not onely in our judgements by assent but also in our hearts by an â—arnest desire to be made partakers of him and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our Lord and Saviour and to rest upon him for salvation The Holy Ghost having wrought this assent and by it this desire and purpose of applying Christ unto our selves and thereby also some beginnings of hope of the hatred of sinne of the love of God and of our neighbour and of other graces by which the Image of God beginneth to be renewed and Christ to be formed in us being yet as it were Embryones in the womb he teacheth every one of us who have through his blessed operation the condition of the promise to apply the promise to our selves and to believe not onely that Christ is the Saviour of all that do believe but also that he is my Saviour that he died for my sins and rose again for my justification so that when the Minister according to the word pronounceth this generall proposition whosoever truly believes in Christ hath