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A67397
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The life of faith in two sermons to the university of Oxford, at St. Mary's Church there, on the 6th of January 1683/4 and June the 29th following / by John Wallis ...
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Wallis, John, 1616-1703.
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1684
(1684)
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Wing W592; ESTC R18108
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31,157
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46
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somewhat of Faith requisite to put them into a capacity of Receiving a Cure S. Paul at Lystra seeing the Cripple impotent in his feet and perceiving that he had Faith to be Healed sayd to him Stand upright And Christ to Mary Magdalene Thy Faith hath saved thee And again to one of the ten Lepers Thy Faith hath made thee whole And to the Father of the Demoniack praying him to have Compassion on them and heal his Son If thou canst Beleeve saith Christ all things are possible to him that Beleeveth who thereupon replied Lord I Beleeve help my Vnbelief and obtained the Cure And contrarywise of his own Countrey-men it is sayd He did not or could not do many mighty works there Because of their Vnbelief And though Miracles be now ceased yet the Effects of Faith are not And in pursuance of Gods Promises That Whatsoever we ask in Prayer Beleeving we shall Receive We may still expect a suitable Supply Especially if we take it with that Limitation that If we Ask any thing according to his Will he Heareth us And will accordingly Grant us the things we Ask in Faith or at lest what shall be Better for us And this is to Live by Faith Now if thus as is sayd we can Live by Faith and while we be Faithfull in the discharge of our Duty Trust God upon his Promises and from Him Fetch a supply of Strength and Grace Direction and Consolation This will naturally work in us 1. An humble Submission to his Will The Will of the Lord be done Not as I will but as Thou wilt 2. A quiet Contentment in every Condition It is the Lord let him do what seemeth him good We are Less than the Lest of thy Mercies Thou hast Punished us Less than our Iniquities deserve Why doth the living man Complain It is the Lords Mercy that we are not Consumed because his Compassions Fail not 3. A Patient Waiting Gods leisure He that Beleeveth maketh not Hast. The Vision is for an Appointed Time and in the end it will not Ly Though it Tarry Wait for it It will surely come 4. An Acquiescence in Gods Wisdome as to Events Casting our Care upon the Lord who careth for us Not by a Supine Negligence or Carelessness as wholly unconcerned But while we are Carefull to do our Duties leave the Care of Success to God who hath Promised That He will not leave us nor forsake us And that All things shall work together for Good to them that love God So that if things be not just as we could wish they will at lest by so as God sees Better for us And if singly some things may seem for our Hurt yet taken all together they will Work together for Good 5. An assured Hope that in the End All shall be well how contrary so ever things may seem at present As Children of faithfull Abraham Who against Hope Beleeved in Hope That he might be the Father of Many Nations Not considering his own Body as now dead nor the Deadness of Sarah 's Womb Nor Staggered at the Promise of God through Vnbelief Being fully perswaded that he who promised was Able to perform And this both as to the Church of God in general That the Gates of Hell shall not prevail against it And as to Our selves in particular As Knowing whom we have Trusted and that He is Able to Keep what we have Committed to him That He who hath Begun a good Work will perfect it unto the day of Jesus Christ That none is able to pluck us out of our Fathers hand That Nothing shall be able to separate us from the Love of God which is in Christ Jesus our Lord That the Lord shall deliver us from Evill Work and will preserve us to his Heavenly Kingdome To whom he Glory for ever and ever Amen FINIS Job 2.4 Deut. 30.15 Ver. 19. Jer. 21.8 Gen. 2.17 1 Tim. 5.6 Joh. 11.25 Ver. 29. Hebr. 9.27 Rev. 20.6 Rom. 8.13 Ver. 6. Joh. 3.15 16. Gal. 3.11 Heb. 10.38 Hab. 2.4 Heb. 10.38 Dr. Pecock Exod. 14.19 20. Isa. 3.10 Ver. 11. Rom. 3.20 Rom. 5.1 Rom. 1.17 Rom. 4.2 5 6. Gal. 3.6 7. Ver. 11. Tit. 3.5 Jam. 2.18 Ver. 22. Ver. 23. Rom. 4.2 Ver. 3. Ver. 4. Ver. 5. Ver. 6. Ver. 7. Ver. 8. Gal. 5.6 Jam. 2.22 Acts 15.5 Jam. 2.20 Heb. 12.14 Artic. 11. Rom. 6.1 Rom. 3.8 Rom. 6.22 Mat. 1.19 Theognid Tit. 2.12 Ver. 13. Ver. 14. 1 Cor 6.9 Ver. 10. Ver. 11. (a) Article II. Of the Justification of Man We are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ by Faith and not for our own Works or Deservings Wherefore that we are Justified by Faith onely is a most Wholsome Doctrine and full of Comfort as more largely is expressed in the Homily of Justification (b) Article 12. Of Good Works Allbeit that Good Works which are the Fruits of Faith and Follow After Justification cannot put away our sins and endure the severity of Gods Iudgement yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively Faith in so much that by them a lively Faith may be as evidently known as a Tree discerned by the Fruit. Luk. 17.10 Eph. 1.14 Eph. 4.24 Gal. 6.15 Eph. 4.13 1 Pet. 1.5 Gal. 2.17 Heb. 10.19 Ver. 20. Ver. 22. Ver. 24. Ver. 32 33 34. Ver. 33. Ver. 34. 2 Pet. 3.3 2 Tim. 3.5 Heb. 10.36 Ver. 37. Hab. 2.3 Heb. 10.37 Ver. 38. Heb. 11. Heb. 12.1 Heb. 11.4 5 7. Ver. 8 9 20 21 22. Gen. 2.17 Levit. 18.5 Ezek. 20.11 Gal. 3.11 12. Rom. 10.5 6. Heb. 10.39 Heb. 11.2 Ver. 8 9. Ver. 1$ Ver. 13. Ver. 14. Ver. 15. Ver. 16. Ver. 26. Ver. 27. Ver. 35. Ver. 36. Ver. 37. Ver. 39. Ver. 4$ January 6. Gal. 3.14 Ver. 8. Ver. 7. Ver. 9. Ver. 11. Heb. 11.3 Psal. 14.1 2 Tim. 1.10 Tit. 1.11 1 Cor. 11.16 Mat. 12.41 42. Luk. 11-31 32. Joh. 11.24 Mat. 22 23-32 Jam. 2.19 Luk. 9.23 Mat. 10.38 Mar. 8.34 Mat. 19.21 Mar. 10.19 Joh. 12.25 Heb. 11.8 Ver. 9. Ver. 17. Ver. 18. Ver. 19. Ver. 24 25. Ver. 26. Ver. 33. Ver. 34. Ver. 35. Ver. 36. Ver. 37. * Mr. Gataker in his Adversaria Cap. 44. thinks that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should rather be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because Vivicumburium or Burning alive being a punishment then frequently inflicted on Christians of which in this Catalog of suffrings there is no other mention he thinks it more likely that it should thus be here mentioned with such a Paronomasia which the Apostle seems to affect than that in the Enumeration of their Torments should be here inserted their being Tempted And our Church seems to favour this Reading which in the second part of that Sermon of Faith where this place is cited at large hath it thus Some have been Racked some Slain some Stoned some Sawn some Rent in pieces some Beheaded some Brent without mercy and would not be delivered because they looked to Rise again to a better state Ver. 38. Ver. 39. Act. 19.22 Ver. 23. Ver. 24. Act. 21.13 Heb. 11.7 Prov. 14.16 Prov. 22.3 Prov. 27.12 Exod. 9.20 Ver. 21. Prov. 14.9 Prov. 10.23 Prov. 7.22 Ver. 23. Mat 12.41 Luk. 11.32 Jonah 2.4 Ver. 5. Ver. 8. Ver. 9. Gen. 19.14 Ver. 24 25. 2 Pet. 3.3 Ver. 5. Luk. 13.3 5. 2 Pet. 3.10 1 Thes. 5.2 Ver. 3. Psal. 1.1 Wisd. 5.3 Ver. 4. Ver. 5. Ver. 7. Deut. 29.19 Ver. 20. Ver. 21. Deut. 17.13 Heb. 11.9 Ver. 10. Ver. 11. Ver. 20. Ver. 22. Psal 10.14 Prov. 16.3 Prov. 3.15 Psal. 37.5 Ver. 7. Ver. 9. Psal. 18.2 Joh. 15.4 Ver. 5. Gal. 2.20 Joh. 1.16 Joh. 7.37 38 39. Joh. 4.14 Isa. 12.3 Rom. 8.26 Phil. 2.13 Collect for Easter Week Phil. 4.13 Jam. 1.5 Ver. 6. Jam. 4.2 Ver. 3. Ver. 15. Heb. 4.2 Act. 14.9 10. Luk. 7.50 Luk. 17.19 Mar. 9.22 Ver. 23. Ver. 24. Mat. 13.58 Mar. 6.5 6. Mat. 21.22 1 Joh. 5.14 Act. 21.14 Mat. 26.39 1 Sam. 3.18 Gen. 32.10 Ezr. 9.10 Lam. 3.39 Ver. 22. Isai. 28.16 Hab. 2.3 1 Pet. 5.7 Heb. 13.5 Rom. 8.28 Gal. 3.7 9. Rom. 4.18 Ver. 19. Ver. 20. Ver. 21. Mat. 16.18 2 Tim. 1.12 Phil. 1.6 Joh. 10.29 Rom. 8.39 2 Tim. 4.18
metaphor or mystical expression as we are plainly told Isai. 3. Say ye to the Righteous It shall be well with him for they shall eat the fruit of their doings But Wo to the wicked it shall be ill with him for the reward of his hands shall be given him In the other two places Rom. 1.17 and Gal. 3.11 the Emphasis seems to ly on the word Faith The just shall live by Faith or The just by Faith shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here the main point in Question was in both Epistles concerning Justification to Life Whether by Works or by Faith And the Conclusion was That by the Deeds of the Law shall no flesh be Justified in the sight of God for by the Law cometh the knowledge of sin But being justified by Faith we have peace with God through our Lord Jesus Christ. In confirmation of which truth the Apostle cites this testimony out of Habakkuk For it is written saith he The Just shall live by Faith And proves it further from the examples of Abraham and David Who were Justified he tells us not by Works but by Faith To whom God imputed Righteousness with works Thus in the Epistle to the Romans And in like manner in that to the Galatians He argues That Abraham's Believing was accounted to him for Righteousness And That in him the Gentiles also are Justified by Faith And do thereby become the Children of faithful Abraham And this he there also confirms by the same testimony That no man is Justified by the Law in the sight of God is evident he tells us For the Just shall live by Faith or The Just by Faith shall live That is Being justified by Faith we shall obtain Life or become Happy Being Justified by Faith we have Peace with God So that the stress of the Proof from this Testimony is laid upon those words By Faith Not of Works but by Faith We have now therefore dispatched these two things from these Words First That this Happiness whatever it be belongs only to the Just the Righteous the Godly Person and to no other That is to those whom God in favour shall repute so And therefore it concerns Us if we would partake of this Happiness to make sure to be of this number That we be such as whom God will account Righteous Otherwise how ever we may flatter our selves or what ever opinion others may conceive of us God tells us His Soul shall have no pleasure in us Secondly That it is by true Faith in Jesus Christ and no other way that we can be reputed Just or Righteous in Gods sight Not for any Righteousness of our own not by works of Righteousness which we have done Our Works perhaps may look glorious in the sight of Men but not in the eyes of God that we should in His sight be justified by Them Our Works may serve to justifie our Faith We may shew our Faith by our Works and By Works is Faith made Perfect But it is our Faith must justifie us Abraham believed God as there is follows and it was imputed to him for Righteousness If Abraham were Justified by Works saith S. Paul he had whereof to Glory but not before God But Abraham's Believing God for so it follows was accounted to him for Righteousness And this God would have so to be That Himself might have all the Glory of his Grace And That Man may have nothing to Glory in nothing to boast of Now to him that worketh as there it follows the Reward is not reckoned of Grace but of Debt But to him that worketh not but Believeth on him that justifieth the Vngodly his Faith is counted to him for Righteousness And David allso as he further argues describeth the Blessedness of that Man to whom God imputeth Righteousness without Works that is not upon the account of Works saying Blessed are they who 's Iniquities are forgiven and who 's sins are covered Blessed is the man to whom the Lord will not Impute sin Not He that hath no sin for then no man would be blessed but to whom it is not Imputed Who ever therefore would be thus accounted Righteous in Gods sight must be contented to Disclaim his Own Righteousness as to any thing of Merit therein and accept of this Imputed Righteousness on the account onely of Christs Righteousness and Merits to the benefit of which we are intituled by Faith in him So far is the Doctrine of S. Paul from the Popish Doctrine of Merits and Supererogation as if we were able to do no onely as much as is sufficient but more than is necessary to make us Just on the account of Works But when we thus exclude the Merits of good Works as to our Justification We do not deny the Necessity of them as to our Practice For it is not every Faith or every thing which a presumptuous wicked person shall call Faith that will Justifie us in the sight of God But such a Faith as works by Love and By Works is Faith made perfect Not an Idle Lazy Faith But an Operative a Working Faith a Faith that purifieth the Heart A Living a Lively Faith But Faith without Works is Dead and can in no other sense be called Faith than as a Dead man or the Picture of a man may be called a man A Faith in the Heart which doth produce Holyness in the Life For without Holyness no man shall see God For it was never the design of S. Paul nor of our Church neither when shee saith Wee are Justified by Faith onely to derogate from the Necessity of Good Works But he doth directly Assert it And he doth not without some Indignation Disclaim that consequence that some would slanderously fasten upon his Doctrine of Free Grace and Justification by Faith onely What shall we say then Shall we continue in Sin that Grace may abound God forbid And as to those for some such there were who as a consequence of his Doctrine did affirm that he said Let us do evil that good may come thereof He says They do slanderously report it and That their condemnation is just But you will say If we be Justified as our Church tells us by Faith onely what need is there of Holyness or a Godly Life I say Much every way For we must be Sanctified as well as Justified if ever we be saved And though Justification and Sanctification go allways together For God Justifies none whom he doth not also Sanctify yet the Notions of the one and the other are very different And whatever some would slanderously insinuate of those who exclude Good Works from Justification as if they were Enemies to Good Works and held That by Faith a man may be saved let his Life be never so Wicked It will be found in experience That they are not less zealous of good Works who think