CHAP. I.

IT is expedient and necessarie that all Christians should acquaint them­selues with the doctrine of Faith:§. 1. The necessitie of Faith. because the safetie of all Christian Religion doth depend vpon the right vnderstanding of this mat­te: and Satan with his subtleties hath euer endeauoured to obscure this doctrine by the mists of Sophismes, or to weaken it some other wayes, that he might rob God of his glorie, and the Church of the certaintie of her saluation. And if the ne­cessitie of a thing knowne and acknowledged stirre vp to [Page 2] enquire into it, and labour after it, this also may prouoke vs to search and enquire what faith is. 1 1. Faith is of the number of those necessary things, which are necessarily re­quired to the obtaining of others; and not of those which are wrought by compulsion, or by any necessary cause com­pelling.Heb. 11.6. As if a man would see, he must open his eyes, and yet he is not by externall violence forced thereunto. 2 2. No vnbelieuer can please God: for how should hee, who is in­credulous and diuided from God, please him who is most true and faithfull?Ioh. 3.16, 18, 36 Rom. 3.28. 1. Cor. 1. [...]1. Saluation is in the pleasure and power of God, which he dispenseth according to his owne, not our will. But he accepteth none as righteous to life, but them that belieue. 3 3. The qualitie of this present life and our habitation,1. Cor. 5.6, 7. in which we are absent from the Lord, doth e­uidence the necessitie of faith: As a sonne that liues from the presence of his Father must belieue his letters and mes­sengers sent vnto him. 4 4. The qualitie of things necessary to bee knowne for the obtaining of saluation is such, that they cannot bee apprehended or receiued without it: As in humane things the qualitie, of Arts and Sciences is such, that they require vnderstanding,Acts 15.9. Rom. [...].28. Ephes. 1.13, 14. because they cannot bee conceiued without it: so in things diuine faith is requisite, without which wee can neuer comprehend the mysteries of saluation. 5 5. The gifts which God bestoweth vpon his children, the graces which the Holy Ghost doth worke in their hearts, doe necessarily require faith by the ordi­nance and determination of the Lord.

§. 2. Diuers accep­tations of the word faith. Math. 23.23. Rom. 3.3. Gal. 5.22. Titus 2.10.§. 2. The word Faith in Scripture is taken diuersly 1 1. It is put for truth, fidelitie or faithfulnesse, constancie and iustice in word and action, promise or accomplishment 2 2. By faith sometimes true Christian knowledge and per­swasion,Rom. 12.3. & 14.1.22. or the measure thereof is to be vnderstood, speci­ally the sound knowledge of Christian libertie in Iesus Christ. 3 3. It noteth a sure testimonie, or firme demonstra­tion of a thing to come.Acts 17.31. 4 4. It signifieth the doctrine of the Gospell, and so Christ the subiect of the Scripture, which [Page 3] preacheth saluation to bee no otherwise but by faith in Christ: and this is called by Diuines,Acts 6.7. & 13.8. Gal. 1.23. & 3.2.5. Gal. 3.23, 24. faith which is be­lieued. 5 5. It is taken for beliefe of the Gospell, the ha­bite being implyed in the act, the gift in the exercise: which is the faith whereby wee beleeue. And this is ex­pressed by the phrases of Belieuing God, Iohn 5.46, 47. Iohn 2.22, 23. Luke 24.25. Acts 26.27. Belieuing on God, Belieuing on Christ, Belieuing the Prophets. 6 6. Faith is put for vnfained profession ioyned with fer­uent desire, to further Christian Religion, and a godly life.Rom. 1.8. Gal. 6.10. Acts 14.22. Math. 9 2. 1. Thess. 1.3.

§. 3. Faith signifying beliefe is vsed to note. 1. An or­dinarie knowledge and bare assent to the historicall truth of Scripture, grounded vpon the authoritie and truth of the Speaker, though sometimes holpen by experiments,§. 3. Sorts of Faith. and other inducements, and probabilities of the things: and this is called faith Historicall,Historicall faith. that is, a naked,Iam. 2.19, 24. Acts 26.27. imper­fect, dead assent, without trust or confidence in the mer­cies of God, or adherence to the Commandements. How­beit we must not imagine, that faith is reputed vnsound, or not saluificall, because historicall (rather it is often­times 1 vnsufficient to saue, because it is not so fully hi­storicall as it might be) but the name of historicall faith arose hence, that some are said to belieue, who did neuer embrace Christ as their only Sauiour withall their hearts, nor confidently relie vpon the promises of mercie: other­wise faith iustifying doth more certainly belieue the truth of the historie of the Gospell, and so is more historicall than the faith called historicall. 2. It is taken for an affi­ance 2 of heart embracing the word as good;Faith Miracu­lous. which in re­spect of the obiect may be distinguished into Miraculous or Ordinarie. For the obiect of faith is,1. Cor. 13.2. Matth. 21.21. & 7.22. either some spe­ciall and singular promise, for the doing of some extraor­dinarie effect, wherein wee trust by a miraculous actiue faith:Marke 9.23. Acts 14.9. Luke 17.19. or it is some speciall promise for the obtayning of some spirituall or bodily good thing after an extraordina­rie manner, whereon wee trust by a miraculous passiue [Page 4] faith, as it is called: or else faith doth respect the generall and common promises, which are made in the word of life, and made good to them that belieue, whereon wee rest by faith ordinarie. But faith Miraculous and Ordi­nary are not diuers graces, but the same grace exercised a­bout diuers obiects. The grounds of faith are diffe­rent,Zanch. de re­dempt. lib. 1. c. 12. de prae. 1. Sect. de Fide Thes. 2. and so are the effects and adiuncts that flow from thence: but the grace it selfe one and the same. As the Fathers belieued speciall reuelations and extra­ordinary promises made to them, by the same ordinary faith, by which wee belieue the common promi­ses of saluation reuealed in the Word: so the sin­gular promises of God made to some Belieuers con­cerning the working of miracles, were embraced by the same faith, by which they did adhere to the generall promises of mercy, or were raised vp to the doing of acts of loue. For that faith which doth receiue the more ex­cellent promises (as are they concerning spirituall life and saluation) can much more lay hold vpon other promises of an inferiour nature, if they be made and certified vnto vs.Faith tempo­rarie. That faith which is carried to the generall promises, is either a confidence vanishing, vncertaine not-rooted, called faith Temporary:Mat. 13.20, 21. Luke 8.13, 14. or an affiance certaine, wel-plan­ted, constant, knowne by the name of Iustifying or sauing faith,Iustifying faith so called from the principall effect. For to iustifie is not the full effect of this confidence or affiance,Luke 8.13. Matth. 13.23. beyond which the efficiencie of it doth not extend: but because this is the principall thing wherein the force of true faith is occupied,Acts 24.14. Acts 15.9. Psal. 119.66. Acts 27.25. Gal. 5.6. it is so called. Iustifying faith belieueth the historie, purifieth the heart, sticketh to the Commandements, receiueth the temporall promises, worketh by loue: but it is called Iustifying from the principall effect; as the soule is called reasonable from the power it hath to inuent, iudge and discourse, not that these are her only faculties. In the Scriptures of the New Testament this faith is vnfolded in these and such like phrases: To be­lieue [Page 5] God; To belieue in or vpon God: Rom. 4.3. Iohn 5.24. Acts 16.34. & 18.8. Iohn 14.1. Rom. 9.33. Acts 6.42. Acts 16.31. Iohn 2.11. & 3.16. Io. 1.12. & 3.33 Marke 1.15. Acts 11.1. & 2.41. 1. Cor. 2.14. To belieue in or vpon Iesus Christ, To receiue him, To receiue the testi­monie of God; To belieue the Gospell, To receiue the Word of God. To belieue God signifies no more but to assent to that which the Lord speaketh: but belieuing, as it be­longs to the vnderstanding is the roote and foundation from which confidence of the heart doth spring and flow: such a beliefe in the minde is signified in this and all other phrases, as is alwayes necessarily accompanied with tru­sting in God, for that which wee belieue hee can and will bring to passe. And the other of trusting to or relying vp­on is implied, whensoeuer wee find that ascribed to be­lieuing, which cannot bee obtained without faith in Christ. And if wee search the Scriptures, wee shall find these phrases, To belieueRom. 4.3. with Rom. 4.5, 24. Rom. 10.10, 11. Iohn 8.30, 31. Act. 19.4. Iohn 1.12. Acts 16.34. with 31. Marke 1.15. Gen. 15.6. with Rom 4.3. God, and to belieue in God, to import one and the same thing. A prepo­sitionExod. 14.31. and 19.9. Luke 24.25. Iohn 2.23 is added to belieue, when nothing but as­sent of minde is signified: and it is put without aIohn 9 35.38. Esay 28.16. with Rom 9.33. preposition whē trust or confi­dence is implied.Rom. 3.22.26. Acts 3.16. Gal. 2.16. Phil. 3.9. Acts 24.24. Col. 3.5. Gal. 2.26. Ephes. 1.15. Bayne in Ephes. [...].15. The Hebrew preposition] serueth often­times to note the accusatiue case, and is vsed or omitted without any difference, Deut. 7.6, 7. 1. Sam 14.37. Esay 33.15. Iob 24.22. Deut. 28.66. Psal. 106.12.24. Esay 43.10. The 70. translate the particle] sometimes by [...], Je­rem. 12.6. 2. Chron. 20.30. Psal. 28.32. ordina­rily by [...]. Psal 4.6. & 22.4, 5 & 25.2. & 37.3. Psal. 11 [...].8, 9. & 146.3. Sometimes they o­mit it altogether. Exod. 14.31. & 19.9. Ps. 106 12. Gen. 15 6. and sometimes they adde the preposition [...], where the Hebrew hath no particle, Esay 28.16. In the New Testament, [...] and [...] are often put interchangeably one for another. Marke 1.9. & 2.1. Math. 2 [...].1. Marke 1.15. Luke [...]3.42. Rom. 5.21. Gal. 5. [...]0. Phil. 3.3. 1. Tim. 3.16. Ephes. 6.24. And the Heathen Greekes vse [...] for [...], as Xenophon [...]. Moreouer, wee reade sometimes the Faith of Christ, and faith which is by Christ: some­times faith on Christ, and sometimes faith in Christ; [Page 6] which seuerall formes of speech note much the same thing, but that (as some learned men obserue) the first may be conceiued as propounding Christ the simple ob­iect Doct. 2 of faith: The second phrase Christ the obiect toge­ther with our adhering to him: The third noteth Christ the obiect, our adhering in him, together with the word propounded as the way and meane, by which wee come belieuingly to inhere in him.

§. 4. Not the habit, but the act of faith is requi­red.§. 4. But euermore when faith is required, it is not the facultie, whereby wee are apt, and furnished to be­lieue, but the act and exercise of that habite, whereby we execute the function of belieuing, which is to be vnder­stood. For this is that which God commandeth in the Scriptures, not that our soules be adorned with the habit of faith though that be necessarie, but that we belieue in him. Belieue in the Lord your God. Repent yee and be­lieue the Gospell. 2. Chron. 20.20. Marke 1.1. Marke 9.23. Io. [...].12. & 14.1 If thou canst beleeue, all things are pos­sible to him that belieueth. But as many as receiued him, to them he gaue right to become the sonnes of God; euen to them that belieue on his Name. Yee belieue in God, be­lieue also in me. Iohn 3. [...]8. Acts 8.37. He that belieueth on him is not condem­ned. If thou belieuest with all thine heart, thou mayest. The Gospell is the power of God vnto saluation, Rom. 1.16. 1. Iohn 3.24. to euery one that belieueth. This is his Commandement, that yee should belieue on the Name of his Sonne Iesus Christ. Ephes. 1.8. We are saued by faith, Acts 16.31. is all one with that, Belieue on the Lord I [...]sus Christ, and thou shalt be saued. We are iusti­fied by faith, Gal. 2.16. Acts 13.39. & 10.4. is all one with that, By him all that beleeue are iustified from all things, from which yee could not be iustified by the Law of Moses. Whosoeuer beleeueth in him shall receiue remission of sinnes. Rom. 4.3. Abraham belieued God, and it was imputed to him for righteousnesse. And there­fore the Israelites are reprehended, that they belieued not in the Lord:Num. 14.11. Deut. 9.23. Psal. 78.21.22. A fire was kindled against Iacob, and an­ger also came vp against Israel. Because they belieued not in God, and trusted not in his saluation. None but [Page 7] those belieuers are praised; Blessed is she that belieued, Luke 1.45. Iohn 20.29. Rom. 9.33. Be­cause thou hast seene mee, thou hast belieued; blessed are they which haue not seene, and yet haue belieued. Who­soeuer belieueth on him, shall not be ashamed.

CHAP. II.

§. 1. IVstifying faith,§. 1. What Iustify­ing Faith is. which not only belieueth God speaking in his Word, but mebraceth all diuine truth as containing the chiefe good of Man, as being the most perfect, doth necessarily require before it faith historicall, & com­prehend all other kinds vnder it. It may be defined, a liue­ly and obedientiall affiance or confidence, wherby we rest vpon Christ for saluation, receiue the promises of grace temporall and spirituall, sticke to the Commandements as good both simply and in comparison, and feed vpon the word with sauour and delight. More largely, It is a wonderfull and supernaturall gift of grace, wrought by the Holy Ghost through the Ministerie of the Gospell in the heart of Man a sinner, acknowledging and bewayling his offences, whereby hee doth not only assent to the whole truth of God, and is certainly perswaded that Ie­sus Christ is appointed of God to be the authour of sal­uation to them that belieue in him, and his Sauiour if hee doe belieue: but doth relie, cast and repose his soule vpon Christ his Sauiour, and by him vpon God as a louing Fa­ther in him, cleauing inseperably to the Word of truth as good both simply and in comparison, and feeding vpon it as the wholsome food of life.

§. 2. God the Father,§. 2. God is the au­thour of faith. in his Sonne Iesus Christ our Mediatour by the Holy Ghost, is the Authour and wor­ker [Page 8] of Faith.Ephes. [...].8. P [...]l. 1.29. Acts 18.27. Iohn 6.44. Iames 1.17. As saluation, so faith is the gift of God. It is through grace that men belieue. No man can come vn­to me, except the Father which hath sent me, draw him. Euery good thing comes from the Father of lights: but faith is a gift after a speciall manner, most free and profi­table, comming from the grace of the Donor, bestowed vpon vs, when we are euery way vnworthy. It is such a gift as comes not from common bountie, such as God made shew of in the creation: but from a speciall fauour, which he beareth his in Christ Iesus. The Scripture is cleare and euident herein, and strong reasons may be de­duced thence to proue it. For of our selues wee haue no power to belieue, or to prepare our selues thereunto. There is no such soile in our hearts, whence such fruit should spring. The meanes of grace, and the operation of the spirit accompayning it, are free and voluntarie. No man can belieue, vnlesse he be created and formed anew: But regeneration is a free worke of Gods grace and mer­cie.Heb. 12.2. Faith is the worke of God the Father in Iesus Christ. For as the naturall head doth not only giue sense and mo­tion to all the members now conioyned, but doth send forth those bands, whereby they come to bee coupled with it: so Christ doth not only giue spirituall sense and motion to his members already vnited vnto him by faith, but he is the spring whence this sinew of faith doth flow and issue vnto vs. The Spirit of God is the princi­pall worker of faith: and hence wee are said to receiue the Spirit of faith, that is, the holy Ghost, in and through this gift of faith, which he worketh and continueth in vs.2. Cor. 4.13. Rom. 15.13. By faith wee receiue the Holy Ghost: and faith is the worke of the Holy Ghost: the action of the Holy Ghost creating faith in vs,How we are said to receiue the holy Ghost by faith. is before faith: But the beginning of faith, is the receiuing of the Holy Ghost, and faith being begun, the gifts of the spirit are more & more increased by it.Ephes. 1.13. Gal. 3.14. Faith it self is a work of the spirit: but an augmentation of the graces of the spirit is obtained by faith; & the more [Page 9] our faith dilateth it selfe, the more plentifully doe the gra­ces of the spirit flow into vs from Christ;Iohn 1.16. Of whose ful­nesse we receiue grace for grace. How the Spi­rit is obtained by Prayer. Faith doth obtaine the Holy Ghost by prayer: and prayer: is an act of grace and of the Spirit, as faith is a worke of the Spirit.Luke 11.13. Before we can lift vp our soules vnto God, the holy Ghost must de­scend into vs, and lift vs vp: for we moue not, but as wee are moued. The Holy Ghost is giuen to the Elect before they aske: but a greater measure of the Spirit is obtained by Prayer.

§. 3. Faith is not alike in all,§. 3. Faith is imper­fect, though a worke of the Spirit. in none perfect though it be the worke of the Spirit: for the Spirit worketh faith not as a naturall agent which putteth forth it power to the vttermost, and alwayes produceth like effects, if it be not hindred: but as a voluntary agent, which putteth not forth his power to the vtmost, worketh according to his pleasure in whom he wil, & as he wil, but not in all alike. The Spirit worketh faith not by morall perswasion only inciting to belieue,Faith is a pow­erfull worke of God. and leauing it to our free choice whe­ther we will assent or no: but by his powerfull operation and omnipotent hand put forth for such a purpose, hee produceth this gracious effect. There are no seedes of faith in our nature, out of which by more outward teach­ing we may be brought to beliefe: for then should faith be naturall, as all other things are, which our nature can attaine to with outward helpes. There is no spirituall life in vs before the infusion of grace, whereby we should be able to embrace the perswasions of the spirit: for then we should liue spiritually of our selues before wee are quic­kened by grace. If the Spirit of God doe only moue and perswade to belieue, then God doth not make the belie­uer to differ from the vnbelieuer, but the good vse of his owne free will. It is of grace that man might belieue, and so might he that continueth in infidelitie, for hee re­ceiued equall aide, and was equally perswaded and incited by the Spirit. But if the question bee, why doth the one [Page 10] belieue and not the other, it is not the Spirit here that makes the difference, but the good vse of mans free-will: and so, that man is inabled to belieue, it should bee of grace, but that he doth belieue, and so differ from other men, this should be from himselfe. The same power that raised Christ from the dead, is said to raise vs vp to be­lieue.Ephes. 1.19, 20. 1. Pet. 1.5. 2. Pet. 1.1, 2, 3. If an hand or eye bee wanting to a man from his birth, can any power restore them, but the Almightie power of God, by which the body was at first framed and fashioned? By what power then is this hand of faith created, which reacheth to heauen? this eye which doth see the things within the vaile, which concerne our peace?Io. 6.37. Acts 13.48. Phil. 1.29. Matth. 11.26. This further appeareth by the cause that moueth the Lord to bestow faith vpon some, which is his free, e­ternall, vnchangeable grace and loue whereby hee loued them to be made heires of saluation, before the foundati­on of the earth was laid. For so farre as God effectually willeth and intendeth to worke, so farre he putteth forth his omnipotent power to accomplish. But God doth in­tend and effectually will to draw some vnto him before other some.

§. 4. How God produceth Faith.§. 4. In producing faith, first God bestoweth vpon man the gift of vnderstanding and spirituall wisdome, o­pening and illuminating the eyes of his minde, to know the promise in Christ, and to iudge and esteeme those things reuealed of God to be the most vndoubted and in­fallible truth. This vnderstanding is requisite to faith: for it is impossible for a man to belieue that whereof he hath no knowledge or vnderstanding. Out of question, faith is a most wise g [...]ft or grace of Gods holy Spirit, making those that be endued therewith wise vnto saluation: which we shall easily discerne, if we consider how great the sub­tletie of that old Serpent the Deuill is, as also the deceit­fulnesse of sinne, both which are defeated by faith. This vnderstanding is the gift of Gods grace: for as reasonable vnderstanding is beyond the compasse of that know­ledge [Page 11] which the beasts haue by k [...]nd: so is this vnderstan­ding farre beyond the reach of all that wisedome left in corrupted nature. It is a worke irresistable, for it is wrought according to the purpose of the Lord,2. Cor. 4.6. 2. Tim. 1.9. Dan. 11.36. and the counsell of God cannot be frustrated. In illumination the minde suffereth not from any naturall power which it hath to conceiue or vnderstand spirituall things, but from that state of obedience that the minde standeth in vnto Almightie God, whereby it must necessarily see whatso­euer he will enlighten it to behold, and set before it. There is no naturall power in an eye now blind to receiue sight: but if God will enlighten it must needs see: So there is no naturall power in the eye of the mind now become dark­nesse, to receiue the light of sauing knowledge, which is euery way a thing both for matter and manner supernatu­rall vnto it: but if he open the eyes of the vnderstanding, and shine into the heart, it must needes vnderstand. Se­condly, God doth infuse or powre the habit of faith into man, whereby he giueth to will to come vnto Christ, and to enioy him. The first worke of God is signified in Scripture, by opening the eyes of the vnderstanding: Ephes. 1.18. Acts 26.18. Luk [...] 24.45. Iohn 6.44. Esay 50.5. Acts 16.14. Ezek. 11.19. the se­cond by Gods drawing vs: both at least figuratiuely by the opening of the eare, the opening of the heart, the taking away the heart of stone, and giuing an heart of flesh. This second worke is requisite to faith, for as a dead man can do no act of life vntil a liuing soule be breathed into him: nor a blinde eye see vnlesse new light be giuen vnto it: no more can man dead in trespasses and sinnes, moue him­selfe to receiue the promises of grace, vntill the free and gracious disposition or habit of faith be infused, whereby the will is inclined agreeably to the disposition of it, to come vnto God. As man cannot naturally see or perceiue the things of God; no more can hee naturally will or de­sire them. And this is apparant by the hardnesse of mans heart that cannot repent, till God mollifie it:1. Cor. 2.14. Isay 65.2, 3. Rom. [...].5. and by his stiffeneckednesse and stubbornnesse to resist the holy Spi­rit [Page 12] speaking in the Ministerie of the word, vntill he be re­newed and changed by grace. This habit of faith is re­ceiued, not by any naturall disposition of will in vs to heauenly things, for then man should liue spiritually of himselfe, before the life of grace be put into him: but the heart, as it standeth in obedience to Gods Almighty power, to take what stampe he shall imprint, to follow him wither hee shall draw, and to containe what hee powreth into it,The increase of faith is of God. admitteth this habite. And as the begin­ning, so the increase and progresse, the consummation and perfection of faith is the gift of God, the worke of the Spirit.Heb. 12.2. Luke 17.5. Marke 9.24. Phil. 1.6. 2. Thes. 1.3, 11. Of God the increase of faith is to be asked, and from him it is receiued. As we cannot will to belieue, vn­lesse God prepare the heart, and giue that will; no more can we will to perseuere in faith, or goe forward therein, vnlesse God doe minister strength, and sustaine vs by his grace.

§. 5. Faith is the gift of God, and the act of man.§. 5. Faith then is the gift of God, and the act of man: a wonderfull and supernaturall gift of God, and a liuely motion of the heart renewed by grace, and power­fully moued by the Spirit. The power to belieue, and will to vse that power, is of God: But the act of the will in resting vpon Christ is mans. It is man that belieueth, but it is God only and altogether that inableth, stirreth vp, putteth forward and inclineth the heart to belieue. By Gods enlightening man seeth, by his teaching he vnder­stands: and the Lord enclining his will, he willeth, em­braceth, possesseth and keepeth Christ with all blessings promised in him. So that faith is the motion of mans heart wrought in him by the Spirit of God. Euen as a wheele which of it selfe cannot moue, yet being moued of another, doth moue; whose motion though but one, is said to be the motion of the mouer, and of the thing mo­ued: so faith is nothing but the action of God in man, but considered in a diuers manner it is both the act of God and man; as wrought by God in man, it is the worke of [Page 13] the Lord; as the motion of man his heart being moued of God, it is the act of man. For the action of man in be­lieuing with the heart, is nothing but his knowing and ac­knowledging of things, by Gods making him know and acknowledge them; his apprehending, willing, chusing, embracing, and retayning them, by Gods making him to apprehend, will, chuse, embrace and retaine them. It is true, that we Belieue, because we will Belieue: but, wee will Belieue, doth note not the princip ll cause, but a cause subordinate working by way of free disposition, which di [...]position it receiueth from an higher cause,Heb. [...].4. not from naturall strength. The Iust is said to liue by his owne faith, and faith is called ours, or our owne: not that we are the Authours, cause or workers of it: but because we possesse it, and are the speciall subiects in which it is wrought by God. And also because it concernes our selues in particular, and what wee belieue wee belieue it particularly concerning our selues.

§. 6. Not to dispute whether God doth extraordina­rily worke faith in the hearts of men,§. 6. Faith wrought by the Word. without the exter­nall publishing of his word, will or pleasure: this is sure, that ordinarily the Holy Ghost doth worke by the Mini­sterie of the Word. The Word can doe nothing without Gods Spirit: and ordinarily the Spirit will doe nothing without the Word. Faith is called the fruit of the lips: Esay 57. [...]9. the Word is both the meane whereby we belieue, and the subiect matter of our beliefe. A man may see without light or colour, heare without eare or sound, as possibly as belieue without the Word of God. For when faith is an affiance or perswasion, touching the good will of God towards vs in Iesus Christ, how can we be perswaded tou­ching his gracious pleasure, till we be acquainted with his word, whereby he hath declared it. How can I belieue or certainly know that a friend will doe me this or that good turne, vnlesse I haue his word or promise to that effect? no more could we euer know or bee perswaded that God [Page 14] would forgiue our sinnes, or shew mercie vpon vs, should hee not by his Word signifie and make knowne the same.Rom. 10.8. Iohn 12, 6. Marke 1.15. Rom. 1.16. Isay 53.1. The Word is the Word of faith, propounding things to bee belieued, and commanding vs to belieue. The Gospell is the word of the kingdome, the power of God to saluation, the arme of God.

Faith is the mother of Prayer:Encreased by Prayer and the vse of the Sa­craments. Prayer a meanes of the increase and conseruation of faith. The Sacraments doe confirme, conserue and increase faith begunne: but the Word only is the instrument to beget faith. Two things are here to be looked vnto: First, that we seuer not what God hath ioyned together. Secondly, that we attribute not to the instrument what is proper to the Authour. For the Word by the Ordinance of God is appointed to re­present to our mindes what it is ordained to signifie, and by it as an instrument it pleaseth God to worke: but the whole force, efficacie and power doth flow from God, and he that created man at the first,Marke 16.20. 1. Cor. 12.6. is his restorer to life e­ternall.

If it be demanded, why doe not all belieue that heare the Word:Why all doe not belieue that heare the Word. The answere is, Mans wilfulnesse is the fundamentall, radicall, prime cause of obstinate vnbeliefe; and he belieueth not because he will not belieue; which disposition the will hath of it selfe by nature. But the rea­son why one belieueth and not another, is, because the Holy Ghost doth not inwardly teach all men, but whom he will, and ioyne his efficacie to the Wo [...]d preached and heard in whom he will. The cause of this his will, we are not bound to render, we cannot render, but must rest in the good pleasure of God.

Though faith be the gift of God, men must vse the meanes to obtaine it.And though no man doe belieue by the externall hea­ring of the Word, vnlesse the inward operation of the Holy Ghost regenerating and giuing faith doe accompa­ny it, yet must all men giue attendance to the hearing of the Word preached and diligent reading, because it is the meanes that God hath ordained for the begetting of [Page 15] faith, and by precept diuine they are thereunto obliged. Neither shall it excuse any man to say, hee could not be­lieue, and if he should make triall his endeauour would be in vaine. Such friuolous pretences shall nothing auaile before God. The lesse able wee are to belieue of our selues, the more carefull should wee bee to vse the meanes that God hath ordained, that we might obtaine it. Mar­riage was neuer held superfluous or vnnecessary for the propagation of mankind, because the reasonable soule is not generated by our parents, but immediately created and infused of God. That faith is the sole gift of God, wholly infused, not partly acquired by vs, should rather incite, then any way abate our endeuours for attaining it. For faith is not giuen, but in the vse of the meanes: and though he giue not faith vnto all men, he violently with­holds faith from no man that seeketh it, but denieth it iustly to them that willingly preferre the pleasures of sin before the pearle of the Gospell. And as Christ infused not humane life into trees, stockes and stones, but into bodies passiuely organized and figured for the fit habita­tion of the humane soule: so neither doth hee ordinarily bestow supernaturall grace on euery one that hath a reaso­nable soule, but on such onely as are by him passiuely prepared for it.

The conclusion is, that wee must waite daily at the posts of Wisdomes gate, meditate seriously vpon the Word of life, and nourish the motions of Gods Spirit, as the meanes whereby faith is begunne and increased in vs.

CHAP. III.

§. 1. IVstifying faith presupposeth the knowledge of God and Christ,§. 1. Faith presup­poseth know­ledge. of the precepts of the word, and promises of the Gospel. Know­ledge is an antecedent, if not a part of faith. Knowledge, I say, not of the reason and nature of the th ngs, but of reuelation which rests in the meaning of the testimonie distinctly vnderstood. The things which God commandeth vs to belieue exceed all naturall capa­citie, cannot be knowne in their essence and properties as things naturall are by the light of reason: But euery be­lieuer must know it to be the Word of God which he re­ceiueth, and what is signified thereby, and the things to be as they are reuealed, though he cannot comprehend the reason or causes of them.Iob 19.25. Iohn 17.3. 2. Tim. 1.1 [...]. 2. Tim. 2.7. Acts 26.18. Mat. 11.25, 26. Ephes. 1.8, [...]. Iohn 6.15. 1. Iohn 4.16. Knowledge is put for faith, as that which euer accompanieth it. When God enricheth men with faith, he is said to open their eyes, to reueale vn­to them the misterie of his will, and they are said to bee taught and instructed of him. Out of question, faith is a most wise grace, making them that be endued therewith wise vnto saluation, and that euident to the belieuer which of it selfe is incomprehensible. In faith historicall there must be knowledge of the historie and truth of the Gospell, much more in faith Iustifying. There is such re­lation betwixt Faith and the Word,Iohn. 20.21. Rom. 10.17. Esay 55.3. Col. 1.6. & 2. [...]. Ephes. 1.12. that without the Word there can be no Faith, as the foundation being ta­ken away, that which should bee built vpon it, cannot stand. The order whereby men are brought to the faith is this; first they heare, and then they belieue. Faith is an assent to the truth and promises of God. But no assent can be giuen to a thing vtterly vnknowne. What is more ab­surd then to dreame of a blinde assent to wee know not [Page 17] what, to a thing wee neuer heard off? Howsoeuer faith apprehends mysteries not to be inquired into, yet the pro­position and doctrine of all the Articles of faith must be distinctly conceiued,Popish Obie­ctions preuen­ted. that a man bee able to vnderstand what they are. If a man cannot giue a reason of the thing belieued, hee must be able to giue a reason of his beliefe.2. Cor. 10.5. Bellar. de Iustif. lib. 1. cap. 7. Faith captiuates our vnderstanding vnto the obedi­ence of Christ, but is not ignorant of Christ, or of his doctrine. It giueth credit and submitteth to the truth ac­knowledged, though it seeme absurd to carnall reason, but it cherisheth not ignorance of diuine mysteries excee­ding all humane capacitie. It subiecteth reason to the do­ctrine of God and his reuelation, but it neither extingui­sheth the nature of man, nor the light of reason. Faith is not a brutish captiuitie, which yields vp her eyes to bee put out: but the vnderstanding receiuing a more excellent sight by faith, yeilds vp the worse, and doth not loose her light, but exchange it for the better. There is a double assent, one from reason, the other from authoritie: both are made with the knowledge of the Minde; knowledge is included in both; in the one of the cause and properties, which is strictly called Science: in the other of the autho­ritie and truth of the reuealer, and in that respect of the thing taught, which is called Faith.Rom. 10.14, 17. 1. Cor. 4.14. 1. Cor. 13.2. Bellar. vbi supra How shall we belieue in him of whom we haue not heard? There is no sight without some visible obiect, no faith without the know­ledge of God in Christ. Though knowledge be not faith, but an habit distinct from it, yet it concurres to the be­ing of faith, in as much as no man can assent to that hee neuer heard of. Wisdome is distinguished from know­ledge as a thing more excellent, which yet it presuppo­seth: so faith is distinguished from knowledge, but can­not be without it. The knowledge which hath no ingre­dience into faith, is the knowledge of that which is not reuealed: for faith not only goeth before such knowledge, but vtterly repels it, neuer admitting any curious search [Page 18] into Gods secrets. But in things reuealed faith knoweth what it belieueth, and by belieuing knoweth the more. Faith is the cause of more ample knowledge: but some knowledge of Gods will and pleasure is antecedent to faith.This know­ledge must be distinct, sound certaine. And this knowledge must be distinct, sound, and certaine. For faith diuine is sure and certaine: therefore the knowledge whereupon it is grounded must be such as cannot deceiue. The assent which faith giues to the Word of God is absolute and vnlimited, which can neuer bee yeilded, vnlesse being certaine in it selfe, we know it cer­tainly as it is,1. Thess. 5.19.20 Col. 3.16. 1. Iohn 4.1. Acts 17.1 [...], 12. 1. Reg. 13.20, 21 Acts 1 [...].1.14. Psal. 119.18, 34 73.144. Col. 1.5. & 2. [...]. Ephes. 1.16, 17. 2. Cor. 8.7. Hosius contra Brent. lib. 3. Bellar. de Iustif. l. 1. c. 7. §. Iudi­cium. Tolet. instr. Sa­cerd. l. 4. cap. 2. and bee assured that wee conceiue of it a­right. The examination of doctrines by the touchstone is commanded of God, and wonderfully commended by the Holy Ghost: the neglect of examining what wee heare doth bring great perill and danger: for such as re­ceiue doctrines vpon the credit of their Teachers are euer vnsetled, apt to bee seduced, and readie to start backe in time of trouble. Certaine knowledge is to bee begged of God both for our selues and others: and thankes haue beene and should bee giuen to God for this grace and mercie vouchsafed vnto the Saints. The Papists haue much extolled the Colliars faith, commended ignorance and disgraced knowledge, as if faith were much better defi­ned by ignorance, then by knowledge: but when they are pressed with euidence of Scripture in this point, they grant that knowledge in all fundamentall points of Reli­gion is necessary for lay people: and would colour the matter, as if they meant the knowledge of reason was not necessarie to faith,T. W. in his tri­ple accusation of D. White. but of reuelation onely. Not to dispute of their meaning in those propositions, [though their words and practice, and matter intreated of suffi­ciently argue the vanitie of that excuse] wee may take them as they say, and spare labour to proue that faith cannot be a blinde assent, because we haue their confessi­on for it, that faith requireth knowledge of reuelation. The Implicite faith then of them that know nothing in [Page 19] Religion, but belieue as the Church belieueth,Rom. 1.17. & 16 1. Cor. 10.15. & 11.28. 2. Cor. 13.5. 2. Pet. 1.5. 1. Pet. 3.15. Rom. 12.1, 2. not vn­derstanding what she belieueth or professeth, is most ab­surd: but when we know Christ truly and whatsoeuer is absolutely necessarie to saluation, there bee many things wrapped vp from vs, which wee ought to belieue, in which respect faith may bee called implicite or infolded. For being compassed about with mists of ignorance,In what re­spects faith is Implicite. wee attaine not the vnderstanding of many things reuealed: of which we may note very many examples in the Disciples of Christ, hauing not yet obtained full illumination:Iohn 20.9. Matth. 16.22. Luke 24.25. Acts 1.6. & 10.14.11.2. Iohn 4.39, 41. Heb. 11.31. and in them, who being only stirred vp by the miracles of Christ, went no further, then to acknowledge him to be the promised Messias. So that when a man knowes and vnderstands in generall, the substantiall Articles belong­ing to faith, which are contained in the Scriptures, and is ignorant only in the particulars, whereby the said general Articles are demonstrated: and when withall he vses the meanes to encrease in knowledge by searching the Scrip­tures, and hearing the Word preached: in this case his faith may bee true, though infolded in many particulars. Faith also may be implicite in another respect: for many that truely belieue cannot certainly affirme they doe be­lieue: which befalleth them that are touched in consci­ence for sinne, who bewaile their offences, and desire to be reconciled vnto God. Now as in the little tender bud are infolded the leafe, the blossome, and the fruit: so in true sorrow, broken-heartednesse and vnfained acknowledge­ment, faith and many graces of Gods Spirit are infolded. But this is not properly vnderstood when wee speake of implicite faith, neither is faith so much wrapped vp in these graces, as the sight of faith and sence of comfort hid from their eyes that be distressed.

§. 2. Faith presupposeth knowledge, and yeilds assent to the word of grace,§. 2. Faith is an Assent. relying vpon the authoritie of God, who is true in all his sayings, sincere, faithfull, constant in all promises, and can neither deceiue nor bee deceiued. [Page 20] Abraham belieued God; Gen. 15.6. the word imports, he thought the words of God to be sure, certaine, stable and constant. Moses saying,Exod. 4.31. Deut. 1.52. Exod. 4.31. & 14.31. Israel will not belieue me, meaneth, they would not assent or giue credit to his words. And when it is said, Israel belieued the Lord, and his seru [...]nt Mo­ses, thereby is vnderstood, that they gaue credit to the word of the Lord spoken by his seruant Moses. This is cleere in the exhortation of Iehoshaphat vnto the people, saying,2. Chron. 20.20. Belieue in the Lord your God, so shall you be esta­blished, belieue his Prophets, so shall yee prosper. And that of Dauid, Psal. 116.10. I belieued, therefore haue I spoken. Be­liefe is alwayes grounded vpon the authoritie and repu­tation of him for whose word sake wee belieue, and must needs haue reference to some vttered word or reuelation as the obiect: but it may be sustained and strengthened by other motiues and inducements, experiments and proba­bilities. Many obiects of faith may also bee euident, and that which is belieued may also be seene.Iohn 20.29. Thomas, because thou hast seene me, thou hast belieued. There is a compos­sibilitie of faith and euidence in diuers respects, whereby they may both stand together in the same man, about the same obiect, albeit faith rest not vpon that euidence, but vpon diuine reuelation. Faith and Science are habits that may stand together. Faith by authoritie reuealed Know­ledge or Science by euident demonstration. For albeit faith exceed the dimension of reason, yet reason is subor­dinate to it, as sense is to vnderstanding: And therefore as it is no inconuenience to say, we vnderstand the thing we see, no more then is it to say, wee belieue that which is euident, in diuers respects. Many diuine things touching God which are receiued by faith, may also bee found out by naturall reason. And if things credible by the mani­fest likelihood of truth which they haue in themselues, be made more credible by the knowne condition and qua­litie of the vtterer, faith relying vpon the authoritie of the reuealer, may be strengthened by the probabilitie of [Page 21] the thing. Faith is a firme assent,1. Firme. as appeareth by the ori­ginall of the word, and the arguments wherewith it is ioyned. I am perswaded of the same thing, Acts 13.34. 2. Sam. 7.16. Phil. 1.6. 2. Tim. 3.14. 1. Iohn 3.19. that he which hath begun this good worke in you, will performe it vn­till the day of Iesus Christ. Continue thou in the things which thou hast learned, and art assured of. For thereby we know that we are of the truth, and shall before him as­sure our hearts. I am perswaded that neither life, Rom. 8.38. nor death, nor Angels, nor principalities, &c. where the grounds of this perswasion shew it to bee firme and in­fallible. And it is further manifested by the definition of faith giuen by the Apostle, calling it,Heb. 11.1. The euidēce of things not seen: because it doth represent those things to the mind by a certaine assent, and to the heart by certaine confi­dence, which cannot bee comprehended by reason.Yet somtimes accompanied with doub­tings. But though faith in it selfe be a firme assent, yet by reason of our infirmitie it is somtimes accōpanied with doubtings. The things belieued of all are one and the same: but the habit, qualitie or inward strength by which they belieue is not of like force in all. In it owne nature faith is oppo­site to doubting and wauering; O thou of little faith, Math. 14.31. & 21.21. wherefore didst thou doubt? If yee haue faith, and doubt not. Whosoeuer shall say vnto this mountaine, Take thy selfe away, and cast thy selfe into the Sea, and shall not wa­uer in his heart, but shall belieue that those things, hee saith, shall come to passe. Marke 11.23. Luke 12.29. Iames 1.6. Therefore aske not what yee shall eate, or what yee shall drinke: neither let doubtfull thoughts ascend in your hearts. Aske in faith, and wa­uer not. But through our weaknesse it is often mixed with doubtings: Lord, I belieue, helpe mine vnbeliefe. Marke 9.24. Abra­ham is commended for his faith, and propounded by the Holy Chost as a patterne to all his posteritie; yet was he not free from infirmities, as the storie sheweth in diuers particulars.Rom. 4.16. The Apostle writeth thus of the faith of A­braham: And being not weake in faith, hee considered not his owne bodie now dead, when hee was about an hun­dred [Page 22] yeares olde, Rom. 4.19, 20. neither yet the deadnesse of Sarahs wombe. He staggered not at the promise of God through vnbeliefe: but was strong in faith, giuing glorie to God. He doubted not through infideliti [...], but of infirmitie he doubted,Gen. 16.2, 3, 4. Gen. 12.13. when he tooke Hagar, and requested Sarah to say, she was his sister. Much is spoken in Scripture of the faith of Dauid: but hee was shaken many times, as hee confesseth of himselfe;Psal. 31.22. I said in mine hast, I am cut off from before thine eyes. Psal. 73.13, 16, 22. & 116. [...]1. Ʋerily, I haue clensed my heart in vaine; and washed mine hands in innocencie. I said in my haste, All men are lyers. And though it bee out of question, that wee are to endeuour for the perfection, as of all other graces of Gods Spirit, so of that faith where­by wee giue assent to what God hath reuealed: yet by reason of our weaknesse it comes to passe, that doubtings doe many times arise in our hearts.

2. Absolute.The assent that faith giues to the Word of God is ab­solute and vnlimited; viz. to the whole truth, promises, threatnings, commandements. It will not take and leaue at pleasure: but if it apprehend in one thing what the Lord saith, it will receiue his testimonie, if it can appre­hend it to be of God, in euery thing, and that simply be­cause it is the Word of God, though it exceed humane capacitie and likelihood.Acts 24.14. So worship I the God of my Fa­thers, belieuing all things that are written in the Law and the Prophets. It is a sinne for a man not to belieue whatsoeuer God hath made knowne in his Word, and in that respect it is damnable not to belieue or to misbelieue any thing: But through ignorance and infirmitie a Chri­stian may misbelieue many things without the danger of damnation. Faith should be entire in all things, must bee entire in all fundamentall points, without the knowledge and faith of which, a man of age and discretion cannot be eased: but all errour and misbeliefe doth not destroy the truth of faith, no more then euery imperfection doth the truth of righteousnesse.

A man may misunderstand diuers places of Scripture, and thereupon hold that to be true which is false, and yet be saued for all this errour.Acts 1.6. & 2.2, 3. The Apostles themselues for a long time, euen till after the Ascension of our Sauiour into Heauen, and till the comming of the Holy Ghost vpon them, looked for the establishment of an earthly Kingdome in this world by their Lord and Master. Did they not slip into this errour by misbelieuing the prophe­sies of the Old Testament,Psal. 72.17. Dan. 1.14. concerning the Messiahs Kingdome? yet were they out of danger of damnation, and in the state of grace all that time because they rested on Christ, as the spirituall Sauiour of their soules, that should take away their sinnes, and bring them to euerla­sting life in Heauen, though they erroneously hoped for a temporall kingdome also. And after they had receiued the gifts of the Holy Ghost, for a time they were ignorant of the conuersion of the Gentiles. Acts 11.2, 3. Hee that belieueth the truth in one thing, because God hath reuealed it, will be­lieue euery thing that he vnderstandeth to be reuealed of God: But he that holdeth the foundation of faith firme, and stable, may dissent in some things from that which is generally holden without perill of damnation, because he discerneth it not to be of God.

Faith is an euident assent:3. Euident. perspicuitie of truth in the obiect apprehended and certaintie of perswasion are two twinnes that liue and die together. In this life it is im­possible for vs fully to comprehend any one point of Christian faith; yet are they plaine and perspicuous in a sort to the spirituall, not to the naturall man. There is a manifestation of things by reason and by reuelation: and there is an euidence direct & an euidence by consequence: an euidence of the thing in it selfe, and by the effect: an e­uidence to the naturall man, and an euidence to the spiri­tuall man. Matters of faith are manifest by reuelation, but to reason vnsearchable, incomprehensible: seene by faith, to the naturall man inuisible, incredible. The Di­uinitie [Page 24] of the Scripture is in it selfe euident to the spiri­tuall man, so is it, that there is a Prouidence: other things are euident from this ground; That all truth contained in Scripture is to bee imbraced, though with opposition to all other professions: and that the profession of Religion is not to be relinquished, nor good successe to be despaired of, for all the arguments the Deuill, the World, and the Flesh can oppose against them. The apprehension of the ioyes of Heauen cannot be distinct and euident in this life: but that God hath prouided such ioyes for his Elect, as it is certaine from testimonie of Scripture, so it is euident from the present peace of conscience, which the faithfull enioy.1. Iohn 3 2. Beloued (saith the Apostle) now we are the sonnes of God, and yet it doth not appeare what we shall be: but we know that when he shall appeare, we shall be like him: for we shall see him as he is. The ioyes which be prepared for the godly, & of which the Apostle stedfastly hoped to be pertaker, are as yet vnseene: but that they shall actually be accomplished, is confirmed by the faithfull promise of God, whereof we haue euident and full assurance. The A­postle describing faith to bee the euidence of things not seene, Heb. 11.1. doth it not to disparage the euidence, but rather to set forth the excellencie of that heauenly grace, which includes an euident knowledge and apprehension of some things present, which the world sees not.

4. Discour­siue.Faith also is in some sort an assent discoursiue, as from manifest experiences of Gods works and fauors wrought and vouchsafed according to the word of promise, the Saints inferre a possibilitie or certaintie of like to ensue. Thus Dauid, The Lord that deliuered me out of the paw of the Lion, 1. Sam. 17.37. and out of the paw of the Beare, he will deli­uer mee out of the hand of this Philistine. Nothing is more ordinarie in the Booke of the Psalmes, then for the seruants of God to draw conclusions of future protecti­on, deliuerance, helpe, and comfort from present or for­mer blessings.Psal. 3.3. I call to remembrance my song in the [Page 25] night; I commune with mine owne heart, Psal. 77.6. & 143.4. and my Spirit made diligent search. We receiued the sentence of death in our selues, because we should not trust in our selues, but in God who raised the dead. 2. Cor. 1.9.10 Who deliuered vs from so great a death, and doth deliuer vs; in whom we trust, that yet hereafter he will deliuer vs. I feruently looke for and hope, that in nothing I shall be ashamed: but that with all confidence, as alwayes, so now, Phil. 1.20. Christ shall be magnified in my bodie, whether it be by life or death. I was deliue­red out of the mouth of the Lion: 2. Tim. 4.17, 18. And the Lord will de­liuer me from euery euill worke, and will preserue me vn­to his heauenly Kingdome.

§. 3. Moreouer, Iustifying faith is an obedientiall confidence,§. 3. Faith is an af­fiance or con­fidence. or affiance conioyned with affection of pietie, simply and in comparison cleauing to the mercie of God in Iesus Christ as better then life, and to the Commande­ments of God as necessary, good, worthy to bee stucke vnto, not only whilest considered in themselues, or in ge­nerall, or without such encumbrances and occurrences as doe often interpose or hinder practice: but euen whilest actually compared with present losse of any sensuall good thing, or infliction of any temporall euill, wherewith the World, the Deuill, or the Flesh, can oppose their price. That faith is an affiance or resting vpon the promises, ap­peareth by the seuerall words vsed to expresse the nature of that faith or beliefe, which the Lord requireth of his people, to the end they might receiue any blessing from him, or haue his protection or assistance. The first word is translated Belieue, 2. Chron. 20.20. Gen. 45.26. Psal. 27.13. but signifieth such a beliefe as is op­posed to fainting: I had fainted, vnlesse I had belieued to see the goodnesse of the Lord in the land of the liuing. And it implyeth trust in the Word of God as sure and stable: it is sometimes translated stedfast or constant, Psal. 78.37. Psal. 78.22. and expounded by trust: They belieued not in God, and trusted not in his saluation. The second word is opposed to feeblenesse of Mind, feare and doubt, and imports1. Chron. 5.20 to [Page 26] trust securely: Psal. 78.53. & 146. Pro. 28.17, 25. Ps. 4.8 & 22.9. & 25.2. Isay 12.3. Psal. 112.7. & 118 8. Psal. 125.1. Prou. 3.5. Psal. 118.8. Psal. 2.12. Psal. 11.1. Psal. 36.7. Ru h. 2.12. Psal. 64.10. Nah. 1.7. I will trust, and not be afraid. Hee shall not be afraid of euill tidings: his heart is fixed trusting in the Lord. They that trust in the Lord, shall bee as Mount Sion, which cannot be remoued, but abideth for euer. The third is rendred to trust, but signifieth to be­take himselfe to one as to his ^b castle or hiding place. Bles­sed are all they that put their trust in him; How excel­lent is thy louing kindnesse, O Lord, therefore the chil­dren of men put their trust vnder the shadow of thy wings. The Lord recompence thy worke, and a full reward be giuen thee of the Lord God of Israel, vnder whose wings thou art come to trust. The righteous shall be glad in the Lord, and shall trust in him. The Lord is good, a strong hold in the day of trouble, and hee knoweth them that trust in him. Hence God is called our protection or hiding place, to which wee may flie in trouble, and finde shelter: Psal. 46.1. Ioel 3 16. God is our refuge and strength, a very present helpe in time of trouble. The fourth is to leane vpon, euen as a man would stay himselfe on a staffe, wherewith he is vnderpropped.2. Chron. 16.7, 8. 2. Chron. 14.11. Prou. 3.5. Isay 31.1. 2 Chron. 13.18. Because thou hast relied vpon the King of Syria, and not relied on the Lord thy God, therefore is the Host of the King of Syria escaped out of thy hand? Were not the Ethiopians and the Lubims a huge host, with very many charets and horsemen? yet because thou didst relie vpon the Lord, hee deliuered them into thine hand. Isay 10.20. And it shall come to passe in that day, that the remnant of Israel, and such as are escaped of the house of Iacob, shall no more againe stay vpon him that smote them, but shall stay vpon the Lord the holy one in truth. Two of these words are vsed together in diuers places, and may serue to expound each other: Wherefore, thus saith the holy one of Israel:Isay 30.12. Because yee despise this word, and trust in oppression and peruersenesse, and stay thereon. Woe to them that goe downe to Egypt for helpe, Isay 31.1. and stay on horses, and trust in charets, because they are many, and horsemen because they are very strong: but they looke not [Page 27] vnto the holy one of Israel, neither seeke the Lord. Who is among you that feareth the Lord, Isay 50.10. that obeyeth the voice of his seruant, that walketh in darknes, and hath no light, let him trust in the Name of the Lord, and stay vpon his God. Another word there is almost of the same signifi­cation, which noteth with all the mind and thought con­fidently to leane or stay vpon a prop. Isay 48.2. They call themselues of the holy Citie, & slay themselues vpon the Lord God of Israel, the Lord of Hosts is his Name. So it is noted of the people of Israel, that they rested or leaned vpon the words of King Hezekiah, cōforting them against the rage of Se­nacharib. 2. Chron. 32.8. This word is coupled somtimes with one or two others; Thou art my hope, O Lord God, thou art my trust from my youth. Psal. 71.5, 6. By thee haue I beene holden vp or vnder­propped from the wombe. He shall not be afraid for euill tidings; his heart is fixed, trusting in the Lord. Psal. 112.7, 8. His heart is established, he shall not be afraid, vntill he see his desire vpon his enemies open yee the gates, that the righteous nation which keepeth the truth, may enter in. Thou wilt keepe him in perfect peace whose minde is stayed on thee; because he trusteth in thee. Isay 26.2, 3, 4. Trust yee in the Lord for euer: for in the Lord Iehouah is euerlasting strength. The sixt word signifies, to rolle or cast himselfe vpon the Lord; as a man in danger of drowning catcheth fast hold of some willow or other thing that hangeth ouer the water, and is at hand; or as hee that is pressed with with a grieuous burden aboue his strength, easeth himselfe resting it vpon some post or blocke, that is able to beare it.Psal. 22.8. Hee trusted in Lord that he would deliuer him: let him deliuer him, seeing he rolled himselfe on the Lord. Rolle thy way vpon the Lord; trust in him, Psal. 37.5. Pro. 16.3. Ier. 17.5. Psal. 62.6, 7. and he shall bring it to passe. Rolle thy workes vpon the Lord and thy thoughts shall be established. To trust in Man is to make man his arme, letting his heart goe back from God: and to trust in God is to place our strength in him.

In the Scriptures, confidence is oft put for faith, and trust expounded by beliefe;Psal. 2.12. & 34.8. Marke 16.16. Esay 26.3. Rom. 5.1. Psal. 22 5. Rom. 10.11. Psal. 112.7, 8. Heb. 10.38. as where the Old Testament commandeth trust, the New Testament requireth faith: and in the New Testament the same things are attributed to faith and belieuers, which in the Old Testament are at­tributed to confidence, and them that trust in the Lord. In the NewMath. 9.2.22 Luke 5.20. 1. Iohn 5.13, 14. Acts 27.21. Luke 16.11. Rom. 3.2. & 4.19. Marke 11.24. Testament Faith and Beliefe are put for trust and affiance: and to belieue is not only to assent, but to rest vpon and embrace. The phrase which the Holy Ghost most commonly vseth to expresse Belieuing in Christ, is neither in the Greeke Translation of the Olde Testament, nor [for ought hath beene yet obserued] in any Greeke Authour whatsoeuer, except those that did write since, and tooke it from the Scripture. To belieue in God or in Christ, is for substance and sence, to trust to God or Christ, and this kind of speech is vsuall amongst Greeke Writers: To helpe vs in the vnderstanding of this matter, the seuentie in their Greeke afford another phrase mar­uellous significant, [...]. Psal. 2.12. 2. Chron. 16.7. Psal. 77.26. & 111.7. & 124.1 To belieue on or vpon God. This the Holy Ghost vseth often: but withall he becomes the Au­thour of a newSept. [...]. Acts 19.4. & 20, 21. & 24.24 Math. 9.42. Iohn 1.12. phrase himselfe, to make vs the more ea­sily and fully vnderstand, what faith hee meaneth in the matter of our Iustification. And though theIohn 2.23. & 12.42. phrase bee sometimes vsed, when true and liuely confidence is not vnderstood, yet it is more then probable, that the Holy Ghost by that new manner of speech, would propound somewhat more then bare assenting to the truth of what was promised. And if we cōsider the passages of Scripture, wherein the phrase is vsed, it will bee plaine and euident. To him that worketh not, Rom. 4.5. but belieueth on him that iusti­fieth the vngodly, his faith is counted for righteousnesse. What is this, Belieueth on him that iustifieth the vngod­ly? no more, but belieueth those things to be true, which he affirmeth, who iustifieth the vngodly? that is not pro­bable.Rom. 9.33. 1. Pet. 2.6. Behold, I lay in Sion a stumbling stone, and rocke of offence; and whosoeuer belieueth on him, shall not bee [Page 29] ashamed. How can a man belieue on this rocke, vnlesse he leane vpon it, or sticke and adhere vnto it. Faith loo­keth at the promises as true, and putteth forth it selfe to receiue and embrace them as good, which cannot bee done by a bare perswasion of the Minde. If the promises were only true, but no wayes beneficiall, there might be an [...]ssured perswasion of them in Mind, without any affe­ction or mouing of will towards them: But faith adhe­reth to the word as good to me, as well as true in it selfe, which cannot be done without a godly affection embra­cing it. To belieue on Christ, is, to receiue him. Iohn 1.12. Col. 2.6. And what is this receiuing? Not only a comprehension of the vn­derstanding, but an embracing of the heart and affection, laying hold on him, as we take that with the hands which is reached vnto vs. Belieuing on Christ is implied in the phrase of going or comming to Christ, which going,Iohn 6. [...]5. no doubt, is rather a spirituall motion of the heart and affe­ctions towards Christ, then a contemplation of the Mind contented to see and behold him. The Holy Ghost spea­king of Iustifying faith doth vse the intire phrase1. Pet. 1.8.21. Acts 16.31. Rom 9.33. 1. Pet. 2.6. Iohn 14.1. & 3.16. & [...].35.36. of faith in God and Christ, or on God and Christ, which either there or elsewhere is declared by confidence or trust in God and Christ. And the same must bee vnderstood, when nothing is added,Math. 16 16. Iohn 20.31. Rom. 10.9. 1. Cor 15.2, 3, 4. Acts 8.37. but life or Iustification is at­tributed to beliefe; that Iesus Christ is the Sonne of God. For it is a generall rule, that words of knowledge are words of affection, much more words of beliefe. As the people of God looked for the Messias, so according to the prophesies, they promised to themselues all good in and by the Messias. The woman of Samaria could say,Iohn 4.25. When the Messias commeth, he will teach vs all things: Where wee may see, that there was not only a knowledge of Christ to come, but an expectation and hope placed in him, as in whom all good things promised, should be ac­complished. So that if we consider the disposition of the people, whose hope did hang on the Messias, wee may [Page 30] plainly vnderstand, that to belieue the Messias, is not only to know, but to haue an affiance in him. If by belieuing that Iesus is Christ, no more be meant but bare assenting vnto that truth,Marke 1.24. then the Deuils professe as much. But that beliefe to which life is ascribed, is not a bare action of the vnderstanding, but of the heart and will. It is such a beliefe, as whereby Christ is to our hearts that which we belieue him to be: whereby wee come to Christ, be­lieue in him, and rest vpon him for saluation: whereby we belieue to our owne vse and comfort that which wee belieue. It is such a beliefe as desireth, seeketh, embra­ceth, holdeth, ioyeth in that which it belieueth, because therein it seeth peace:Popish Obie­ctions preuen­ted. whereby wee so belieue that Iesus is Christ, as that according to that we belieue him to be, we put our trust and confidence in hm.Rom. 4.19, 20. Bellar. de Iustif. lib. 1. cap. 6. Rom. 4.18. The faith of A­braham is commended for the firme assent that he gaue to the promise of God: but the confidence of his heart re­sting vpon and cleauing vnto the promise, is not obscure­ly declared. For the Apostle saith, Abraham belieued aboue hope, that is, he conceiued firme confidence in heart of the truth and power of God, which is manifest by the Antithesis, Hee doubted not by As the vul­gar hath it. Rom. 4.20. distrust or infidelitie: for incredulitie is as well the distrustMath. 14.31. & 17.20. Marke 9.24. of heart, as the he­sitation of minde. If Abraham had only acknowledged the truth of that which God promised, and not trusted to him for the performance thereof, what could that faith haue profited him? What can it auaile any man to iusti­fication, that he holds Iesus Christ to be the only Sauiour, and faith in him the only meanes of saluation, if he doe not withall relie vpon him to be saued by his mediation? What, that the Apostle himselfe applying that particular of Abraham to all belieuers, expoundeth that belieuing, by confidence in or relying vpon God:Rom. 4.24. which belieue on him, that raised vp Iesus our Lord from the dead. Faith is the substance of things hoped for, and the euidence of things not seene, Heb. 11.1. not only because it makes things specu­latiuely [Page 31] to subsist in the Mind,Bellar. de Just. lib. 1. cap. 5. but much more because it makes themHeb. 4.16. & 10.22.35. fiducially to subsist in the heart, as appea­reth by the Apostle puttingHeb 3.6.14. 2. Cor. 9.4. & 11.17. Ezek. 19.5. Mich. 5.7. Psal. [...]8, 11. Sept. substance and confidence for the same. For the subsistence of things hoped for is trust or confidence, whereby wee rest on the promises di­uine, knowing and being perswaded that God will make good whatsoeuer hee hath spoken: And faith is the sub­stance of things hoped for, because it is a confident re­sting vpon God for the accomplishment of what he hath spoken, as if it were alreadie fulfilled. And so it is the demonstration of things to come, not intellectuall only, but fiduciall: which is a sweet motion of the heart, en­larging it selfe and resting in the mercie of God present and to come, and making things to come in a sort present to the heart in respect of the promise made by God, and the taste and inchoation of the good promised.Heb. 11.3. That faith is an assent to diuine reuelation, that it is in the vnderstan­ding, and that the act of faith is to vnderstand, no man de­nieth: but it is assent conioyned with affiance, not a bare, but fiduciall assent: which is referred to God as h [...]e is faithfull in performing promises, as hope is referred to him, as he hath power and authoritie: to performe what­soeuer hee hath promised. The Apostle saith,Ephes. 3 12. Bellar. de Iust. l. 1. cap. 6. §. 1. Wee haue boldn [...]sse and accesse, with confidence by the faith of Christ: which passage doth rather proue faith to bee confidence, then otherwise: for confidence may be ioyned to faith as his proper passion. A man is said to worke by reason, be­cau [...]e hee is reasonable: so faith to come vnto God with confidence, because it is fiduciall. Nothing can make an­other thing hot, which hath not heate in it selfe; nor could faith in gender confidence in the belieuer, if in its owne nature it did not containe the same. God is loue essential­ly and originally, and yet he worketh loue in vs,1. Iohn 4.8. another kind of loue, which is an Image and effect of his loue. Loue in which we obserue the Commandements, is the [...]ormall effect of loue, the effects of loue flow from loue. [Page 32] As the effect is, so is the cause. Can the waters be sweet, if the fountaine bee bitter? Confidence accompanying faith respecteth all the promises of God, and is the store-house of all particular confidence: the confidence wrought by faith, is the particular application of this generall con­fidence. Confidence considered as it doth embrace Christ with a certaine affiance, is the forme of faith: as it beget­teth in vs quietnesse of conscience, and confidence of li­bertie it is an effect of faith. The meaning of the Apostle seemeth to be this; Because we are reconciled vnto God by faith in Christ,Rom 5.1, 2, 3. Rom. 8.33. therefore in confidence or confidently we come vnto God, neither distrusting, nor doubting that wee haue accesse vnto him. So that by confidence in Christ, we haue confidence in God to obtaine those things that we stand in need of. Moreouer confidence is opposed to doubting, when the1. Cor. 1.14, 15 2. Cor. [...].1. 2. Cor. 8.22. 2. Cor. 10.2. vnderstanding doth cleaue to nei­ther part of the contradiction, but doth floate betwixt both; and to Distrust when the will doth chuse not to trust to the promiser. And if wee expound the words of the Apostle in the passage before cited, of confidence as it is opposed to doubting, the sense runneth plainly. By faith wee haue so free and full accesse, that wee doe not doubt, but we shall obtaine what we aske.

§. 4. Faith is a liuely obsequious affiance,§. 4. Faith is an o­bedientiall af­fiance. ioyned with an affection of pietie: for as it makes plea for mer­cie, so it thrusteth forward in obedience; as it vniteth the heart to the promise, so it glueth fast to the Commande­ments;Psal. 119.66. as Dauid saith,Psal. 119.66. Teach mee good iudgement and knowledge; for I haue belieued thy Commandements. By faith Noah moued with reuerence, prepared the Arke for the sauing of his houshold. Heb. 11.7. Gen. 12.1. Heb. 11.8, 9. Gen 13.8. & 14.19. By faith Abraham left his Countrie and Kindred, and forsooke all strange Religions and Idols to follow God: By faith he contentedly abode in the land of Canaan, as in a strange land, &c walking from place to place remained in tents, and in euery place shewed his godly deuotion in making an Altar, and calling vpon [Page 33] the Name of the Lord: He kindly yeelded to his Nephew Lot, for auoyding of contention; charitably rescued him when he was taken prisoner;Gen. 24.1. Gen. 1 [...].23. & 20.27. carefully prouided a wife for his sonne Isaac; feruently intreated for the Citie of Sodome, and meekly prayed for him that had taken his wife. He is honourably commended by God himselfe for his good instruction to his household, children and poste­ritie,Gen. 18.19. that they might walke in the wayes of the Lord: But aboue all other hee approued his faith in this, that vpon Gods Commandement he so readily offered vp his Sonne Isaac, being (after Ismaels expulsion) his onely Sonne, his beloued sonne, and concerning whom hee had receiued the promise of life and saluation,Heb. 11.17. and the esta­bl [...]shment of the Couenant. Moses consent in this do­ctrine may be found, where God pronounceth the Law of the ten Commandements, teaching all duties of good workes to God and Man, saying, I am the Lord thy God;Exod. 20.1, 2. Rainol. Apol. Thes. Sect. 4. Zanch. de Re­dempt. lib. 1. cap 12. de praecept. he thereupon inferreth all their obedience to those Com­mandements. For what is, I am the Lord thy God, but the couenant of faith to bee their God in the promise of Christ? vpon this he requiring obedience in a godly life, doth insinuate,Tilen. Syntag. part. 1. cap. 36. §. 18, 19, 28, 29. Perkins golden Chaine, cap. 20 Vrsin. explic. catech. &c. Deut. 6.12. that they which belieue God to bee their God, must declare the same by obedience to his Com­mandements. And therefore hee saith in another place, Beware thou forget not the Lord thy God, not keeping his Commandements: which sheweth plainly, that where disobedience is, there is no faith: for how can hee haue faith, that forgetteth him, in whom hee should belieue. And this doth Moses ayme at, when he saith,Deut. 26.17. Thou hast auouched the Lord this day to be thy God, and to walke in his wayes, and to keepe his Statutes, and his Commande­ments, and his Iudgements, and to hearken vnto his voice. Whereby it appeares, that vnto faith in couenanting with God, this is an inseperable consequent: that if wee embrace God by faith, wee must and ought to follow his Commandements by our deeds, and hee that doth not [Page 34] this latter, bewrayeth that he hath not with a true heart and faith receiued the former. To belieue is not only to giue credence to what the Scripture saith, but to embrace what is said with an entire adherence of soule, and to cleaue vnto it.2. Chron. 6.8, 9 He that leaneth vpon the Lord, his heart is vpright before him: and he, whose spirit cleaueth not stedfastly vnto the Lord, is incredulous. Therefore the Prophets which expound the Law,Psal. 78.9. in the person of God say thus; A Sonne honoureth his Father, and a Seruant his Master: Mat. [...].6. If then I be a Father, where is my honour? and if I be a Master, where is my feare? Now we know that we are Sonnes no way but by faith: Therefore this Prophet intendeth,Gal. 3.26. that wee are not ioyn [...]d to the Lord by faith, either as his people, children, or seruants, or that he is our God, Father and Lord, except our faith be vnfained and operatiue in honour and feare. And another Prophet saith,Psal. 116.10. I belieued, therefore I spake, making it a most assured thing, that a liuely faith will shew it selfe by outward deeds, and namely profession. Mercie and obe­dience are linked; Christ is both a Lord and Sauiour: and that faith which maketh a plea for mercie, doth embrace the Commandements; that which receiueth Christ as a Sauiour, submitteth vnto him as a Soueraigne. The strength of faith is equall to the promises of life, and to the offices of pietie and loue: or if there be any difference, it is weakest to lay hold vpon the promises, because they are most spirituall, and furthest remoued from sence. Con­fidence and relying vpon the mercie of God in Christ for saluation may bee lesse then care and abilitie to walke in obedience, greater it cannot bee. The word that in the Old Testament signifieth, to seeke▪ is by the seuentie trans­lated, Hope, Isay 11.10. Rom. 15.12. which interpretation the Apostle alloweth: whence it followeth, that true confidence, the mother of hope, doth lift vp the heart to seeke the Lord in the way of his Commandements. Moreouer, saith is opposed not only to doubting, diffidence, and fainting: but to waue­ring, [Page] double-mindednesse, halting, disobedience, stub­burnnesse; by reason of the necessarie connexion of those parts in both opposites. Aske in faith, and wauer not: Jam. 1.6. A double-minded man is vnstable in all his wayes. Through vnbeliefe thou art broken off, Rom. 11.20. Heb. 3.12. and thou standest by faith. Take heed, brethren, lest at any time there bee in you an euill heart and vnfaithfull, to depart away from the liuing God. They professe that they know God, but by workes they denie him, and are abhominable and disobe­dient or vnfaithfull. Tit. 1.16. Iohn 3.36. Hee that belieueth in the Sonne hath euerlasting life: but hee that belieueth or obeyeth not the Sonne, shall not see life, but the wrath of God abideth on him. Now if incredulitie be not without diffidence & dis­obedience: true faith in God is not without confidence & affection of obedience. Hereunto may bee added, that the manifold rebellions of Israel in the Wildernes are called vnbeliefe. They belieued not in God, Psal. 78.22, 32. and trusted not in his saluation: For all this they sinned still, and belieued not for his wondrous workes: I will therefore put you in re­membrance, though yee once knew this, how that the Lord hauing saued the people out of the land of Egypt,Iude 5. after­ward destroyed them that belieued not. And beliefe in Christ inferreth the keeping of Gods Commandements, whereunto the soule is inclined by faith. And this is his Commandement, 1. Iohn 3.23, 24. that we should belieue on the Name of his Sonne Iesus Christ, and loue one another, as he gaue vs commandement. And he that keepeth his Commande­ments, dwelleth in him, and hee in him: and hereby wee know that he abideth in vs, by the spirit which hee hath giuen vs.

§. 5. This faith is an affiance wel-rooted and kindly planted,§. 5. Affiance must be wel-rooted. Luke 8.15. so that it diffuseth it vertue into euery affection, euen the whole masse, which it is ordained to purifie and season. It is so close setled and fastened, that neither the feare of persecution can scorch it, nor the cares of this world choke it, nor the loue of pleasure wither it: & being [Page] so deeply set, it disperseth the vertue of the word into e­uery facultie of the soule, whereby we are seasoned, as a little leauen leaueneth the whole lumpe, wherein it is hid. Temporarie faith makes it abode in the confines or sub­urbs of the soule,Math. 13.33. the externall face of the heart, but soakes not into the bottome of it: either it hath but shal­low rooting, or at best, can n [...]uer get vnder the loue of pleasure or worldly cares, which are fast riuetted in, and will not bee remoued out of the affections; and being planted shallow, it doth not, it cannot send it vertue into the seuerall faculties of the soule to season them through­out. For so farre as the word enters it seasoneth: but be­ing entertaine [...] sleightly with subordination, it seasoneth but superficially.

2. Sound and permanent.2. Iustifying faith is a sound and permanent affiance, which ariseth from the firme setting and rooting of it in the heart. For when the word of life is stedfastly, distinct­ly, certainly assented vnto, and sincerely embraced, no temptation or assault can make a man flinch, shuffle, or start aside from the constant prosecution of saluation in the way of life, and the faithfull practice of such duties as God prescribes for the attaining of that end. Faith that is sincere in qualitie, is euer sound in degree, being of strength to make resistance against all opposition that shall encounter it, hauing taken the heart for it Fort and defenced Tower. Againe, faith being once set in the Heart as in it throne and seate of Maiestie, doth euery day confirme and strengthen it selfe more and more, whereby the belieuer growes more resolute to withstand all as­saults and temptations shot against him. The faith that takes kindly, spreads it selfe by assent and close adherence to euery obiect within the spheare of diuine Truth, to which it cleaueth inuincibly, and from which it cannot be seperated by any aduerse power, or carnall allurement, naturall passion or fierie assault. The Temporary belieuer acknowledgeth the summe of Christian duties or practi­ces, [Page] and subscribes vnto them in grone, y [...] [...] particulars: but euer with limitation, subducting as much as well pleasing humours disallow, vntill he finally dissolue what true faith buildeth, euen vnto the first foundation, if the opposition of carnall feares, hopes, loue or hate come once to be eager and direct. And this comes to passe, because the word was neuer rightly planted in an honest heart: for as the tree that is not set deepe to take liuely rooting, doth in successe of time wither, though for many yeares it may bring forth both leaues, buds and fruit: so is it with the temporarie belieuer, be­cause the word is not well hid and rooted in him.

3. As faith is a sound, so is it an ouer-ruling affiance,3. Ouer-raling exercising an vniuersall, milde soueraignetie in Man. Faith ordinarily ruleth where it dwelleth: but the regi­ment is milde and gentle, not rigorous and tyrannicall. For it seasoneth our inbred affections, altereth the taste of euery appetite, qualifieth and strengtheneth our natu­rall inclination to that which is good, and powerfully per­swadeth to denie our selues and follow the Lord. It hath euery desire at command, or as it were vndershot, that it dares not stirre to it preiudice, but by stealth, or some se­cret aduantage espied by the flesh vnable to stand out a­gainst it: It is of strength to make resistance against all opposition, and breake the violence of euery inclina­tion contrary to such motion as it suggesteth, hauing it force vnited by close reposall in the heart. It curbeth vntruly passions; as the power of a kingdome doth easily quell a company of Rogues that make inrodes vpon the borders, but cannot set footing in the heart of the King­dome. Whatsoeuer is in the world, whereby wee might be drawne away from God, that is subdued and vanqui­shed by the power of faith: The prauitie of nature, the wiles of Satan, all euill concupiscence, whatsoeuer is op­posite to the Spirit of God, that is brought vnder by the might of faith. True it is, that our warfare doth last du­ring [Page 38] life, our conflicts are daily, new and diuers battailes are moued against vs by the enemie almost euery moment: but in all these faith is victorious. This is the victorie whereby we ouercome the world, 2. Tim. 1.12. 1. Iohn 5.4, 5. euen our faith Who is he that ouercomes the world, but he that belieueth that Iesus is the Sonne of God. Phil. 4.13. I am able to doe all things through Christ that strengthens me. Dauid first encounters a Lion and a Beare, and afterwards ouercomes the great Goliah: so true and liuely faith first begins with pettie desire, and passions or such temptations, as are incident to our pre­sent state and calling, and hauing gotten mastery ouer them, still encreaseth as difficulties or oppositions multi­ply, vntill at length Satan, the world and the flesh bee brought into subiection. But Temporarie faith keeping residence only in the out-face of the heart, is ouerswayed & ouerborn in temptation by euery strong desire, or deep-rooted passion. It may perhaps suppresse someone or few exorbitant passions, and keepe vnder the out breach of some others: but the passion it selfe doth still liue, and beare sway to keepe faith out of it throne, and in time wil preuaile to choake the seed of grace.

4. Most hum­ble.4. Of all graces faith is the most humble; a poore petitioner, a begging hand; receiuing all things of fauour, challenging nothing to it selfe, ascribing all good to the prayse of grace: It fighteth manfully, triumpheth vi­ctoriously, worketh by loue: but in all this it magnifieth the grace of God, relyeth vpon him & seeketh his prayse.

§. 6. Lastly, Iustifying faith for nature and qualitie is a spirituall taste,§. 6. Faith is a spiri­tuall taste. howsoeuer defectiue for degree. It recei­ueth the word, tasteth, relisheth, & retaineth it, as the most sweet, wholsome, and delectable food. There is the same proportion betwixt the word of life, the food of the soule, & the liuely faith, that is betwixt bodily food and the in­strument of bodily taste.Isay 55.2. Hearken diligently vnto me, and eat ye that which is good, and let your soule delight it selfe in fatnesse. Heb. 4.2. The word profited them not (saith the Apostle. [Page 39] speaking of the Israelites) because it was not mixed with faith in them that heard it: where the doctrine of salua­tion is compared to wine, which profiteth not, vnlesse it be drunken, that is, receiued by faith: and to belieue is spiritually to drinke the cup of saluation. My soule thirsteth for thee (saith Dauid) Because thy louing kind­nesse is better then life, my lips shall prayse thee: Psal, 63.1, 3, 5. My soule shall be satisfied as with marrow and fatnesse, &c. To belieue in Christ,Iohn 6 35, 50, 51, 53, 54. is to eate the flesh of the Sonne of man, and to drinke his bloud. Temporarie faith tasteth the word as men doe meate, which they spit out againe; receiueth it as a raw stomacke doth meate, which it vo­miteth vp and cannot hold:Heb. 6.5. but it neuer feedeth kindly vpon the seuerall parts of the Word of life, nor standeth affected towards it, as a good stomacke doth to whol­some nourishment, which is euident in that the weeds of earthly-mindednesse, pride, pleasure are not stocked vp by the rootes: and where these abide, the soule is not rightly tempered to apprehend the worth and qualitie, or feed vpon the iuyce of heauenly mysteries. But where true and liuely faith hath residence, the soule is tempered to symbolize with diuine goodnes, and standeth affected to the seuerall branches of the word, as a good appetite doth to wholsome food of diuers qualities.Faith admits many inter­ruptions. This is the nature of Iustifying faith: but it admits many interrup­tions in acts or operations. The Minde is sometimes darkened with mists arising from our naturall corrupti­ons; sometimes our passions stirre violently, that we can­not doe as wee would, nor continue our adherence vnto the Word of life, as better for the time being, then the prosecution of some sensuall good, that for the present doth moue our affections, and is stolne into them. Natu­rall taste is distempered with sicke humours that abound in the bodie: so is the spirituall with temptations from without, and spirituall diseases from within. Thus it is with the best oftentimes in this life, whilest the minde is [Page 40] clouded with earthly thoughts, and the heart assailed with carnall lusts, which through weaknesse or neglect of watchfulnesse creepe vpon and disturbe them for a time: but in their right temper and good plight they are much better; they taste and feed vpon the Word of truth, and the fauour of God is sweeter to them then all the de­lights of the sonnes of men. We conclude then that Iu­stifying faith is a firme, absolute, vnlimited assent, and wel-rooted, al-seasoning, soueraigne affiance, whereby we rest vpon Christ for saluation, embrace the mercies of God as better then life, and feed vpon the Word with sweet refreshing and delight.

CHAP. IIII.

§. 1. FRom that which hath beene spoken of the nature of faith,§ 1. Loue is not the soule of Faith. these two things doe plain­ly follow: First, That loue is not the life and soule of faith. Secondly, That Iustifying faith cannot be without loue. As light and heate in the Sunne be inse­parable, so is faith and loue, being knit together in a sure band by the Holy Ghost: but loue cannot be the forme or soule of faith. Liuelihood is the qualification, Loue the companion, Workes the fruites or effects of that faith that iustifieth: but faith receiueth not it vertue, life or ef­ficacie from Charitie or any other vertue, but from the Spirit of whom it is breathed into vs, from whom also it receiueth that it may giue force to all other vertues and good works, whereby they are vertues and good workes. It is faith and not Charitie that giues influence to all o­ther graces, euen to Charitie it selfe; as faith increaseth, so other graces increase; as faith decreaseth so other graces [Page 41] decrease: the l fe of faith is our life, the strength of faith is our strength: if our faith be we [...]ke, there is nothing else whereby wee can bee strong. It is the essentiall forme or act of faith to accept of the promises of mercie,Heb. 11.33. Gal. 3.14, 22. Math. 8.13. Rom. 4.16. Rom. 3.27. whereby wee obtaine them also; God hauing appointed that as a condition, that the promise might be sure to all the seed, to exclude boasting, and to set forth his free grace and fa­uour. But Charitie cannot serue for that vse: because I cannot presume of that that is anothers, vpon any con­science of my loue towards him, but vpon confidence on­ly of his loue towards me. Be it that all things are com­mon amongst friends, before we can build the cupon, we must haue it resolued vnto vs, that God takes vs for his friends, which can bee no otherwise but by faith only. Faith must first receiue, embrace,Rom. 3.25. and hold the merit of the bloud of Christ, before there can be any assurance of friendship betwixt God and vs. And although being now in friendship with Christ, our loue may giue vs encou­ragement and comfort to make vse to our selues of that that is his; yet it is not by our loue that wee take it to make vse thereof. For the act of loue is done only by issue and passage from him that loueth to the thing that is lo­ued, as from vs to Christ; and therefore it must be some­what else, whereby we receiue from Christ to vs. How should the goodnesse of God bee the obiect of our chari­tie, but by being first the obiect of our faith. For there­fore fore doe we loue the goodnesse of God, or loue God for his goodnesse towards vs, because first wee belieue the same, neither can we so loue but by belieuing. For chari­tie consisting simply in affection apprehends nothing in God of it selfe: but receiueth all from faith. The forme is the beginning of actions, and that that giueth influence and life to another thing, must needes haue a prioritie to that that receiueth it. But charitie is not the be­ginning of the actions of faith, specially of the act of belieuing; the act of loue hath no prioritie to be­liefe, [Page 42] but followes after it, and is quickened by it. For by faith we embrace the Word and receiue Christ, when as charitie compelleth vs to loue him, whom we know, em­brace, and hold by faith. Wee first ta [...] our meate, and then loue it: faith is the spirituall taste of the soule, which feedeth vpon the sweet and tender mercies of the Lord, before the heart bee enflamed with loue. Faith and loue are different gifts and graces: and some effects are attri­buted to faith which agree not to charitie; as faith is said to iustifie, to purifie the heart, to ouercome the world, to receiue the promises. Charitie may be called an acciden­tall forme of faith, that is, it is an instrument vnto it for mouing and stirring abroad in the performance of all du­ties recommended vnto vs, both to God and Man: but the life and soule of faith it is not, or the inward and es­sentiall forme, whereby it hath life and being within it selfe, and whence proceedeth a motion and working that is proper to it selfe. If charitie should bee the forme of faith, then faith hath two different formes, its proper and the forme of loue; then faith should be the only pure mat­ter of loue, then should it be obedient to loue, and con­tained of it, as the matter is obedient to the forme, and contained of it. The Bodie is an instrument for the soule to worke by, and not the soule an instrument for the bo­die to worke by. The forme worketh in the matter, and not the matter either in, or by the forme, seeing the mat­ter of euery thing is passiue only, and not actiue: And so it should bee betwixt faith and loue, if faith were as the bodie, and loue as the soule. But charitie is obedient to faith, faith gouerneth charitie: for whatsoeuer wee loue vprightly, it must be knowne, by faith that wee ought to loue it, and our loue must be quickened by faith, to loue it vniformely, and in right order. Faith is the measure of loue, and the measure of loue is according to the measure of faith: the intention of loue according to the degrees of faith, and the breadth of loue according to the exten­sion [Page 43] of faith. Where there is greater faith in God, there is greater loue to God: and as faith spreadeth it selfe so doth loue in vniforme manner.

§. 2§. 2. Popish obiecti­ons preuented. Gal. 5.6. Faith is not wrought by charitie (as theBellar. de Iu­stif. l 2. cap. 4. § At ne daretur & §. Distinctio▪ Iesuite preuertethThe Greeke word is not of the passiue, but of the mi [...]le voyce as it is in many other places of Scripture. Gal. 5.6. Rom. 7.5. 2. Cor. 4 12. In the Interli­near, faith which is ef­fectuall; Pag­nin, working by loue. And so Bellarm. him­selfe de Iustif. lib. 1. cap. 15. & lib. 2. cap. 8. & lib. 1. cap. 20. § Illud vero. Rhem. annot in Gal. 5.6. Sect. 3. that text of Saint Paul) for then it will follow, that loue by which faith is wrought must needs follow, that loue by which faith is wrought must needs be before faith, whereas all acknowledge that faith hath the first being. It is faith which first heareth and be­lieueth, and receiueth the word of God, and thereby prescribeth vnto charitie the way that it is to goe, and the dutie it is to performe; it inciteth to the worke, it ani­mateth the act, and enlargeth the affection to the seue­rall branches of loue, without which what is charitie, but a vild, mishapen, wandering affection, rising or falling amisse, comming short or running ouer? what the partiall and maimed fruites of loue, but the very carkase of a good worke? Faith worketh by loue, not as fire maketh hot by heate, which is a formal propertie inherēt in it: but as the soule doth this or that by the hand which is an externe instrument conioyned vnto it. That by which a thing is constituted as by a beginning, and by which it is effectuall, that is the forme thereof. But loue is a grace without the being of faith, though con­ioyned vnto, and faith is effectuall by loue, as a primarie meane, whereby it doth produce other effects not as by it beginning. Christ is the fountaine of the water of life: Faith in the heart is as the pipes and leads that receiue in and hold the water: Loue in some part is as the c [...]cke of the corduit, that lets out the water to euery cōmer. Faith iustifyeth by receiuing the gift of righteousnes, which is by the merit of Iesus Christ: and goeth forth by cha­ritie, whereby as a working hand it performeth all du­ties commanded of God, to the glo [...]y and honour of God. What if loue bee the most excellent of all graces in some respects, doth it thence follow,1. Cor 13.13. Bellar. vbi. su­pra. Heb. 11.6. that it is the life of faith? By the same reason we may argue; Whatsoeuer [Page 44] is not of faith is sinne, is of no esteeme or account with God: therefore faith is the fo [...]e of all other graces. It followeth not, that because the eye is a more excellent member then the soote; therefore the eye is the soule and life of the soote:In what re­spects chari ie doth excell faith, and faith charitie. Noe more doth it, that because charitie is a more excellent gift then faith, therefore it should bee the life and soule of faith. Faith and loue respectiuely haue the preferment each of other. In respect of spirituall life faith is the most necessarie, vpon which loue hath necessarie dependance: but otherwise to loue is more then to belieue, because it necessarily includes beliefe; as to tast meate [...]n respect of life is of more vse then to loue it, though absolutely to loue meate be more then to tast it, because it presupposeth tast. If we respect latitude of vse, charitie is more excellent then saith, as which is extended euery way to God and Men, and by which all the gifts of God which he bestoweth vpon vs, are made profita­ble to other men. But if we consider man priuately in himselfe, and for his owne vse, faith is more excellent then charitie, as whereby wee are radically vnited vnto Christ, and wherein standeth orginally our fellowship and communion with him;Eph. 3.17. Gal. 3.14. by which Christ dwelleth in our hearts, and wee receiue the promised spirit; into which as a hand, God putteth all the riches of his grace of our saluation, & by which all acts of grace are quickened; wee feed vpon Christ for the strengthening and nourish­ment of the soule, and whatsoeuer is in vs is commended vnto God. If we respect length of time and continuance, charitie is to be preferred before faith. For faith is but for a time, and when the promise of God, which is the mat­ter and subiect of it, shal be fully accomplished, the vse of it shall cease. When faith passeth into an open knowledge and reuealed sight of the thing present, it changeth both his nature and kind. But loue abideth for euer, and shall continue betwixt God and vs an euerlasting bond: it shall be greater and more vehement, but shall still retaine the [Page 45] same nature and substance, albeit some workes which now it exerciseth shall cease. The end of our faith is cha­ritie: but the foundation and director of loue is faith: faith also is the victorie whereby we ouercome the world. To saue a man faith is the greater: in Man being saued loue is the greater. Till faith haue finished our saluation loue must yeeld to faith: when faith hath fully saued vs, it shall haue an end, for knowledge of sight takes away faith, but loue shall abide for euer. Absolutely loue is greater then faith, but when we speake of the meanes of Iustification, and attainment of that saluation, whereto perfect charitie and righteousnes doth belong, then faith must bee pre­ferred as [...]he greater & more excellent. Faith only beareth sway therein: and this slender and weake charitie which we haue, is of no effect or moment thereunto. When the Apostle makes comparison betwixt the body without the spirit, and faith without workes,Iames 2.26. Rhem. annot. in Iames 2:26. Sect. 10. concluding that they are both dead, he cannot be thought to make lo [...]e the soule of faith. For he speakes not of internall charitie, which lodgeth in the heart, but of externall workes, which are outwardly visible and apparent vnto men, and cannot be the life, but are the fruites and effects of faith. For that which is without and externall, cannot bee the life or soule of that which is within and internall: nay it selfe hath from within all the life that it hath; and if it re­ceiue not life from within, it is altogether dead. Workes therefore being outward, and issuing from within, if they be true, can in no good construction be said to be the life of faith which is within, but to be the issues and productions of faith from which they spring. Besides the word vsed by the Apostle doth signifie the breath, and and so the comparison runneth plaine; As the body of a l uing creature, if it breathe not is dead: so faith, if it bring forth no workes, is dead: For breathing is an effect of a liuing body, and working is the proper effect of a liuing faith. If we speake of faith as it is outwardly pro­fessed [Page 46] to men, workes which may bee discerned by the eyes of men, not charitie which is the inward affection of the heart, are they that giue name and gaine credit to profession. Charitie is an hand or instrument whereby faith worketh: workes are fruites, effects, demonstra­tions of the inward life of faith: and that which giues name and being to our externall proffession, is a pure, blamelesse, vpright conuersation, fruitefull in good workes. If we speake of faith, a dead faith may be com­pared to a dead body, altogether void of spirituall quicke­ning: but a liuely faith cannot fitly be resembled to li­uing body, but rather to the life of the body: because faith is not that which is quickened by charitie or the the workes of charitie, but that which quickeneth. Faith is the first wheele in the Clocke that moueth all the rest: Faith stirreth vp and directeth all other graces of the soule in their operations, whose strength increaseth according to the liuely-hood, vigor, and increase of faith.Iames 2.22. Rhem. annot. in Loc. How then saith the Apostle, That faith is perfected by workes? As we iudge of the cause by the effects, and by the proportion of the effects the efficacie and force of the cause may seeme to be increased or diminished, euery thing is acknowledged to bee perfect when it worketh, and is esteemed so much the more perfect, by how much the more it worketh; as wee say the goodnesse of a tree is perfect, when it hath brought forth some excellent good fruite. Thus Phylosophers teach, that the forme is not perfect, when it is considered as the first act, but when it is taken as the second act: for by working it putteth forth it force and declareth it selfe. And so faith is perfected by workes, not that the nature of faith re­ceiueth complement or perfection from workes, but because it doth declare and manifest it selfe by loue and good workes, and is esteemed by so much the more per­fect, as the workes produced are the more excellent. Yea, as the exercise of outward members increaseth internall [Page 47] vigor and strength, and refresheth the spirits by which wee moue; so doth the exercise of grace and vertue rightly imployed perfect faith, not imparting the per­fection of workes vnto it, but stirring vp exercising and intending it owne vigor and perfection. Sense and motion is the effect, not the cause of life in the body; but yet the body without them is dead, and perfected by them. Workes are the effects, not the life of faith, but faith without workes is dead, and by workes it is perfected.

§. 3. There is a fained and dead faith;§. 3. Iames 2.20. Iames 2.19. Act. 8.21. Luk. 8.14. a faith where­by the Deuils are said to belieue, and such whose hearts are not vpright; a faith which resteth barely in the vn­derstanding or which sleightly affecteth the heart, but is not rooted, beares not soueraignetie: a faith subor­dinate to vaine-glory or couetous desires, which the world destroyeth: and this saith, as it is ineffectuall to season the affections throughout and incite to the sincere vniforme acts of loue, so is it vnauaileable to Iustification. There is a faith vnfained, welrooted, soueraigne,1. Tim. 1.5. Acts 15.9. Gal. 2.20. 1 Iohn 5.4. Iustifying faith cannot bee without loue. whereby we belieue to righteousnes, by which the heart is puri­fied, and Christ dwelleth in vs: which is the victorie, whereby we ouercome the world: and this faith worketh by loue, and cannot but worke. Hee that belieueth in this sort loueth freely, and connot but loue, not through defect of libertie, but through the nature of faith, exci­ting the belieuer to will to loue not to loue if he will. Faith and loue considered as habits of the renewed soule, and branches of inherent holines, haue their originall from the Spirit of regeneration, and be distinct graces infused together. The deeds of charitie are the proper acts or exercises of the grace of charitie,Par. de Iust. lib. 1. cap. 14. from which they issue as branches from the flocke, and fruite from the tree: nor can we properly say, that such workes flow from faith, as the fruite doth from the roote, seeing charitie is no branch of faith, but a distinct grace of the [Page 48] renewing Spirit, which beareth it proper and distinct fruit. But such acts are said to be of faith because the do­ctrine of faith inioyneth them, the vertue of faith inclines the soule vnto them, moueth charitie vnto the exercise of them, and directeth and quickeneth the acts them­selues, without which they would be liuelesse and out of square. Faith doth beget loue, not that one habite doth beget another, but that faith doth excite men to the workes of charitie. Thus the habits of faith and loue be coupled in infusion; the exercise of faith and loue be inse­perably conioyned; and the acts of loue bee the effects of faith.1. Iohn 5.1. Iohn 1.12, 13. 2. Cor. 5.17. 2. Pet. 1.4. Euery one that belieueth is borne of God; hee that is engrafted into Christ by faith is a new Creature, and made pertaker of the diuine nature. But he that is borne of God, is endued with the grace of loue. The liuely mem­bers of Christ Iesus, which receiue from him the sap of grace, cannot be vtterly destitute of true charitie. But all true Belieuers are liuing members of Christ Iesus.Gal. 2.20. Rom. 11.17. Iohn 15 1, 2. 1. Iohn 4.15. Rom. 1.17. Iohn 3.36. & 6.40. Hee that belieueth, abideth in God, and God in him. But in whom God abideth, in him is loue. Euery true Belieuer doth liue spiritually, and where true faith is, there is true life. But hee that liues spiritually, and is translated from death to life, is also endued with the grace of loue. Hee that belieueth is in the light, and abideth therein: But no man is in the light,1. Iohn 2.9, 10. who loueth not. Faith and Hope be inseparable: But it cannot bee, but wee should loue those things, which we alreadie know, embrace, taste, and hope to bee singularly good. Faith receiueth and resteth vpon the mercie of God as our soueraigne Good: But it is not possible for a man truly to know and embrace the chiefest good, and yet to with-hold affection from the loue of it. It is faith, which setting God before vs such a one as hee is, wise, mightie, iust, mercifull, louing and gracious to­wards vs, enamoreth our hearts, and stirreth in vs affecti­ons correspondent to his grace: neither is there any sparke of true loue, which is not kindled by this meanes. Wee [Page 49] loue God, because he loueth vs first. 1. Iohn 4.19. But nothing can sea­son and affect the heart, with the serious consideration, and sweet taste of Gods mercie and fauour, but faith on­ly. In nature wee see nothing can moue in desire to this or that, till first it hath [...]pprehended it louely, and it cannot but mo [...]e, when it hath soundly tasted of it goodnesse: So our affections cannot in loue moue to, and vnite them­selues with God, till by faith we know him to be an amia­ble obiect for vs sinners to embrace: and when wee haue soundly and truly tasted how good and gracious the Lord is, we cannot but loue and affect him intirely. Faith is an obsequions and affianced acknowledgement of the truth of Gods promises: But hee that doth after that manner acknowledge the truth of God in Christ; is both inward­ly affected towards God, and desirous to put forth the same in all duties of holinesse and righteousnesse.Titus 2.11, 12. The do­ctrine of grace, which bringeth saluation, teacheth vs to denie vngodlinesse, and worldly lusts, and to liue godly, iustly and soberly in this present world: which being embraced by faith, doth leauen euery facultie,Popish Obie­ctions preuen­ted. 1. Cor. 13.2. Bellar. de Iustif. lib. 1. cap. 15. Rhem. annot. in 1. Cor. 13.2. and season it in such sort, as the seuerall affections will readily moue at the command of faith. When the Apostle seperates faith and loue, saying, If I had all faith, so that I could remoue Mountaines, and had not loue, it profiteth me no­thing: hee speakes of that perswasion and confidence in the extraordinarie promises of God, whereby the parties endued therewith, we [...]e inabled to doe miracles. And the word, All, noteth manifestly the highest degree of do­ing miracles. That whereas some had faith to doe some miracles, and not other some: the Apostle sheweth, that if he had such a miraculous faith, that hee could doe all miracles, and haue not loue, it were nothing. This is cleare, in that the Apostle reckoneth faith miraculous a­mongst the gifts of the Spirit, in the precedent Chapter: and by the example or instance of mouing Mountaines,1 Cor. 12.9. which our Sauiour noteth as a Master miracle amongst [Page 50] others. He saith,1 Cor. 13.2. Math. 7.20. Luke 17.6. Bellar. de Iustif. lib. 1. cap. 5. Sect. deinde. If I had All knowledge, not vnder­stand ng i [...] simply and absolutely, of all kindes of know­ledge, but of the gift of knowledge: and so by, All faith, he meaneth not all kinds of faith, but all faith of mira­cles. Vniuersall propositions must bee limited according to the subiect matter, vnlesse we will runne into manifold absurdities. And that the faith he speaketh of was not fit­ly qualified to Iustification, appeareth in this, that it did not command, but rather was subordinate to their vain-glorious humour. Looke as their confidence was greater in the power and extraordinarie promises of God, the more were they puffed vp, boasting in themselues, insul­ting ouer their brethren: whereas, if their affiance had beene well setled vpon the mercie of God in Christ, and had rightly spread it selfe to the seuerall branches of holy truth, it would haue inclined, yea, constrained them to serue one another in loue, and bend their gifts to the edi­fication of their brethren, which, whilest they doe not, but rather turne their gifts to the seruice of their lusts, and the dishonour of God, it is euident, they belieued not vnto righteousnesse.

But by what faith should these Corinthians haue come to know and rightly to value Christian loue? The same by which they wrought wonders, or some other? If the same,So Bellarmine seemes to di­spute, vbisupra [...]. 5. Augustinus. then faith is true though separated from loue. If some other, the Apostle in all congruitie should first haue exhorted them to embrace it; otherwise he had commen­ded the beautie of Christian loue but vnto blinde men. Besides, if it be some other, then by that grace of faith, whereby they rested vpon the extraordinarie promise and power of God, they had neuer beene able to discerne be­twixt good and euill, or to behold the worth and digni­tie of Christian loue and kindnesse, though neuer so wel­rooted in their hearts. To this question it is directly an­swered, That the exercise of loue was to bee raised in these Corinthians hearts, by faith, for common offence [Page 51] and qualities the same with that whereby they wrought miracles; but by the same faith rightly set, deeply roo­ted, taking better in the heart diffusing it vertue into the seuerall faculties, spreading it selfe vniformely vnto the particular branches of Christian duties, directing the af­fections vnto spirituall obiects, and fixing them fastest vpon such as it adiudgeth best, and most effectuall to the edifying of themselues and others. In lustifying faith two things are to be considered: the common nature or substance, and the specificall nature, plantation and so­ueraigntie. For faith historicall and Iustifying agree in this, that both the one and the other is an assent to diuine truths, grounded vpon the authoritie of the reuealer: Faith temporary and Iustifying agree in this, that they re­ceiue the word, and rest vpon the mercies of God: but in radication, soueraigntie, and working, and so in speciall nature, sauing faith differeth from other kinds. The seed which fell by the high way side, in stonie ground, among thornes, and in good soile, was one and the same: and in most of these grounds it tooke, not alike in all, kindly in the good soyle alone. The common nature of faith is to receiue the Word, which some receiue by bare assent of vnderstanding, others by sleight and superficiall confi­dence which vanisheth away: but the doctrine of life ta­keth kindly in the honest and good heart, which embra­ceth it soundly with vnfained and wel-rooted affiance. Iustifying faith is discerned from the other kinds, not by this, that it receiueth the promises which they doe not: but it receiueth them in another manner and degree, with firmer radication in the heart, which is the seate of the af­fections, that it might season them, and subiect earthly desires to the affectation of heauenly things. Amongst the chiefe Rulers of the Iewes, many belieued in Christ, Iohn 12.42. Bellar. de Iustif. lib. 1. cap. 15. §. prim [...]. saith the Euangelist, who yet confessed him not, because of the Pharisees, least they should bee cast out of the Syna­gogue. But Iohn sometime following the Hebrew phrase [Page 52] vseth the tearme of belieuing in Christ, for belieuing Christ, applying it to them, who by the miracles of Christ, and his manifest declaration of the truth, were conuicted in conscience to acknowledge him to be of God, or did belieue in him for a time, but did not in sinceritie submit themselues vnto him. And thus it might bee said of some of those chiefe Rulers,John 2.23. that they b lieued in Christ, that is, were perswaded in their mindes that hee spake the truth, but yet preferring their credit and repu­tation with men, gaue no regard vnto it. The very reason, which the Euangelist giues, why they did not confesse Christ, makes it manifest, that their faith was not true and liuely rooted in the heart. For (saith hee) they loued the prayse of men, Iohn 12.43. more then the prayse of God: which who so doth, his faith is not become such as layes sure hold on the promises of life.Iohn 5.44. How can yee belieue, which receiue honour one of another, and seeke not the honour which commeth from God only? They might haue some beginnings and dispositions to true faith, but very weake and feeble, and they might bee endued with some degree of loue, but weake and feeble as their faith was. Their faith and loue was too much tied and entangled in the nets and snares of carnall respects: but, admitting the least degree of faith, there is no ground, to affirme, they had no loue.1. Iohn 4.18. 1. Iohn 5.4. Indeed perfect loue casteth out all feare, and perfect faith ouercommeth the world, and breedeth perfect loue: but there is a beginning of faith and loue, which being yet little and weake, and h [...]uing not as ye [...] ouer-m [...]stered all worldly and carnall respects, is for a time timorous and fearefull to confesse Christ, but grow­eth to strength by little and little, till it resolue to cleaue to him with losse of all other things. Such was the saith of Nicodemus, Iohn 3.2 & 7.50.51, & 19.38 Luke 23.51. Math. 26.56, 70, 7 [...]. and Ioseph of Arimathea, yea, of the Apostles themselues, Pete not excepted, who were euer and anon affrighted, and at his last sufferings, some denied▪ all forsooke our Sauiour and fled. And thus it may bee [Page 53] these Rulers belieued, but their faith was very weake, and their loue was according to their faith: till encrease of faith brought forth further strength of loue, and they had learned by the strength of faith and loue to preferre the seruice of Christ before all the glorie of the world, and to adhere to the glory that comes from God alone, as so much better then that wee receiue of men, that the later did seeme as nothing in comparison of the former. That which is added by the Euangelist, that they durst not con­fesse him, doth no more derogate from their loue, then from their faith: for if they had belieued firmely with the heart vnto righteousnesse, Rom. 10.10. they had confessed with the mouth vnto saluation: and in that they confessed not the truth with their mouthes, it argueth they belieued but weakly with their heart. For the faith which bringeth forth sincere confession is coupled with loue, but confes­sion it selfe is an effect of faith. I belieued, 2. Cor. 4.13. and therefore haue I spoken: wee also belieue, and therefore speake. The man that came to the wedding,Math. 22.11. Bellar. vbi su­pra §. quartum. not hauing on the wedding garment, had faith (as our Aduersaries obiect) but wanted charitie and good workes. How may it ap­peare that hee had faith? Forsooth, because hee was ad­mitted to that Table, which are the Sacraments. Not to question that exposition for the present, was no man euer admitted to the Sacraments, that made shew of faith, when indeed he had none? Many hypocrites are in the Church, that haue not so much as a perswasion of the truth of the Scripture, and so absolutely want their mar­riage garment. And men are admitted to the Sacrament by men, and admitted for profession of faith, when they that admit them cannot tell whether they haue faith or not. For many pretend that which is not in them, and with the mouth make profession of faith, when their heart is barren and emptie of grace. Further this man might assent vnto truths diuine, and acknowledge them as true, but not from a sound and sincere ground: or hee [Page 54] might assent vnto the Articles of Christian Faith as true and good, whilest considered only in themselues, without opposition of such matters as he much valued: and such beliefe being vnsound, shallow, subordinate to earthly pleasures or commodities, may bee and is seperated from loue, but it is not that faith wee speake of. The generall meaning of the Parable seemes to bee no more but this, that many men thrust into the Church, who, when the day of triall comes, will bee found to haue no interest to the Kingdome of Heauen. What if the wedding garment bee charitie? this doth hurt vs nothing, vnlesse it could bee proued, (which can neuer be) that this man had Iustify­ing faith. For he wanted the wedding garment, charitie, because he wanted faith: and if he had beene endued with the one, scilicet faith, he should also haue had the other, scilicet, Gal. 5.6. loue: for faith worketh by loue. But the wedding garment is as well faith as loue. It is indeed Christ Ie­sus himselfe (of whom the Apostle saith)▪ Put yee on the Lord Iesus. Rom. 13.14. Gal. 3.26, 27. Christ (as hee is a iustifier of vs from sinne, and a sanctifier of vs from the power of sinne, rinsing a­way by the water of his Spirit, that staine of corruption defiling our nature) is that wedding garment: and so put­ting on Christ,Col. 3.9, 10. Ephes. 4.24. Col. 3.12. Ephes. 6.15, 16. we put on the new man, which according to God is created in righteousnesse and true holinesse; Now wee put on Christ, when wee doe by an affianced know­ledge, and by consequent affections come more and more to be vnited with him. The first and radicall vnion is made by faith only, which layeth hold on God in Christ, as our mercifull God, whose anger before threatned vs for sinne. The secondarie vnion, whereby the soule cleaueth more and more vnto God, is by meanes of the affections; by loue our hearts cleaue vnto him, by hope, ioy, high estima­tion of him; whom though we haue not seene, we loue: but this presupposeth the former. The fiue foolish Vir­gins (they say) were part of the Kingdome of God, and had faith but wanted workes.Math. 25.11. They were indeed part of [Page 55] the Kingdome in profession, but not in election.Rhem. annot. in Math. 25. §. 1. They had a forme or shew of faith, but true Iustifying faith they neuer knew. And as their faith was, such were their workes. For it appeareth that they had oyle in their lampes, and that their lampes were lighted, although by long tarrying of the Bridegroome, they were afterwards quenched. Our Aduersaries teach, that these Virgins had aspired to more then ordinary perfection in the Church: and had they gotten this without good workes? It is a strange perfection that can bee attained without all good deedes spirituall or corporall. But they continued not (they will say) in their former charitie, when yet they presumed strongly on the assurance of their saluation, as is apparant, by their confident demanding to bee let in: for they said, Lord, Lord, open vnto vs. Indeed they ne­uer had either true faith or loue, and therefore could not continue therein. For if euer they had beene pertakers of either in truth, they would haue perseuered in both vnto the end: and where the one is vtterly wanting, the other neuer was. Their earnest demaunding to be let in, shewes rather their desire, then their hope; and yet how many hope presumptuously without true faith in Christ? Faith is grounded vpon the Word of God, and the thing which it belieueth, is that which the Lord hath said.Rom. 20.8, 19. Whatsoe­uer we conceiue of God besides his Word, it is imagina­tion, opinion, presumption, but faith it is not. But the Word of God denounceth destruction to the workers of iniquitie, to the fruitlesse and barren fig-tree, how can it then be said, that they that worke iniquitie, that bring forth no good fruit, haue faith to belieue assuredly, that they shall be saued. The Apostle makes mention of some, who professed that they knew God, Tit [...] 1.16 but were indeed vn­belieuers, as the vulgar reads it. And we know it is often threatned in the Prophets, that the wicked shall cry, Prou. 1.2 [...]. and not be heard: call in feare, but not in faith: for they that in faith call vpon the Name of the Lord shall bee saued. Rom. 10.15. [Page 56] But the Apostle Iames (as they obiect) supposeth plain­ly, that a man may haue faith without good workes, that is,Iames 2.14. Bellar. vbi su­pra. without charitie, saying: What shall it profit, if a man say he hath faith, and hath no workes? Can faith saue him? Wherein they take for granted, what can ne­uer be proued, that the Apostle takes wo [...]kes for charitie. Doe they thinke, that they against whom the Apostle writes would grant, that they were without the loue of God? The Gnostickes were neuer so absurd. But the que­stion was, whether a man that professed Iesus Christ to be the Sauiour of the world, was not by this saued, how lewdly soeuer he demeaned himselfe? And it is apparant by the text, that the Apostle speakes of an historicall, dead faith, a saith in profession; as much differing from that whereto Paul ascribeth righteousnesse, as a liue man doth from a dead, or a bodie endued with life and motion from a painted or carued Image. Therefore hee compares [...]t to the good wordes of him, that wisheth well to the poore man, but doth nothing at all for him. As therefore it is no true charitie, which professeth good will to helpe, and helpeth not: so it is no true faith, which is seuered from good workes. To this tendeth his question, What auaileth it, Iam. 2.14. though a man say that hee hath faith? and his other demand,Iam. 2.18. Shew me thy faith? The vttermost he extendeth it to by instance, is a meere historicall faith, Thou belieuest that there is one God. Iam. 2.19. Hi [...] purpose is to shew, that faith if it be truly professed hath taken roote within,Jam. 2.20. from whence spring by obedience the fruits of all good workes, and if it giue not forth it selfe by good workes, it is a dead, no true and liuing faith. The men a­gainst whom hee disputes did make profession of Iustify­ing faith,Iam. 2.20, 22. but the Apostle brings the true, liuely and wor­king fa [...]th of Abraham, as opposite to that idle, dead, and breath-lesse faith professed by them; and saying, Was not Abraham our Father iustified by workes, when he offered his Sonne. Isaac vpon the Altar: hee meaneth no more, [Page 57] then if hee had thus spoken: If Abraham had said (as they did whose emptie faith hee disapproues) I haue faith, but had not proued his sayings true by his deeds, or rea­dinesse to offer vp his only Sonne when God commanded him (for actually hee did not offer him) hee had not beene iustified before God. Why? because hee had not belieued in such sort as Paul meant, when hee saith;Heb. 11.19. By faith A­braham offered vp Isaac when hee was tried; which was the act of his faith, as the text expresly noteth. Yea, fur­ther to shew the vanitie of them that boasted of Iustify­ing faith, because they professed faith in God, he addeth, The Deuils belieue also and tremble, shewing,Iam. 2.19. that the Deuils goe so farre as to belieue the truth of God, yea, fur­ther for they tremble: and therefore the faith professed in word by those boasters cannot bee the same with that which the Scripture nameth for a Iustifying faith. They cannot shuffle this ouer by telling vs, that Christian faith, when it is naked and void of good workes,Bellar. de Iust. lib. 1. cap. 15 §. ad tertium. W. B. against Perkins refor­med Catho­like. Whether faith may be with­out charitie. may well be likened vnto the Deuils faith in two points. First, in both of them there is a perfect knowledge of all things reuea­led. Secondly,W.B. against Perkins refor­med Catho­like. this knowledge shall not steed them any whit. But in many things they differ, but this one is principall: That Christians out of a godly and deuout af­fection, doe willingly submit their vnderstanding to the rules of faith. But the, Deuill against his will, belieues all that God hath reuealed. This is but a poore euasion, for if they will heare their brethren of Rhemes, Rhem. annet in Math. 15. Sect. 1 they tell them plainly, that Saint Iames doubted not to call a dead faith without workes, the faith not of Christians, but of Deuils. The Apostle then doth not liken Christian Iusti­fying faith to the faith of Deuils in some points only, but proues the dead faith professed by some, not to bee true and sauing faith indeed, because the Deuils belieue in that manner. The first point, wherein the faith of Christians and of Deuils is said to agree, comprehendeth the fulnesse and perfection of that which they call Catholike or Chri­stian [Page 58] Faith, which consisteth in belieuing all to bee true, that God hath reuealed. No more is there in Abrahams faith, if we consider the act of faith, and no lesse in the Deuill, and the same in euery Catholike Christian, ac­cording to their doctrine. That which is added to shew the difference betwixt the faith of Christians and the faith of Deuils is little to the purpose. For it is not taken from the nature of faith it selfe, but from those things which to faith are meerely accidentall. The godly and deuout af­fection and willing submission to the rules of faith, which is in Christians, being an act of charitie, and not of faith, differenceth not true faith in it selfe from the faith of Hy­pocrites, but distinguisheth faith and charitie from faith only. And thus our Aduersaries make the Deuill a Ca­tholike against his will. Or if they will say, that true Christian faith doth alwayes actually and necessarily im­ply this godly affection, and willing submission of vnder­standing to the rules of faith, then because this cannot bee without charitie, let them say, as the truth is, that true Christian faith cannot bee separated from loue and good workes. It is impertinent to dispute, whether the faith of Deuils be naturall, coact, and dishonest, or the faith of wicked men supernaturall, voluntarie, and Honest, as if these things distinguished the faith of vngodly men from the faith of Deuils. For if the maiestie of Gods infallible truth command the assent of Deuils to that which they loue not, doth not the same cause also preuaile with vn­godly men, who beare no affection to God or goodnesse. And as for the honestie or dishonestie of the act, there can no circumstance bee named, why it should bee honest in wicked men, and dishonest in the Deuils: for it is feare­fully abused in both. And if it be granted, that faith with­out workes or grace, is in men the gift of God, but the faith of Deuils not so: this argues a difference only in the cause, not in the essence, nature or qualitie. And though it bee his gift, yet being without grace and charitie, and [Page 59] without these of necessitie as vnfruitfull as the faith of Deuils (both which our Aduersaries grant) it is no more auaileable to make a Christian, then the faith of Deuils is. It is further obiected, if faith cannot be without charitie, then faith alone doth not iustifie. This followeth not,Bellar. de Iustis. lib. 1. cap. 15. §. At si & §. po­strem [...]. for it is one thing to say, faith alone doth not iustifie, another that faith which iustifieth is not alone. This latter wee yield vnto, the first wee denie. Faith alone doth iustifie, that is priuatiuely considered without hope or charitie as causes concurring therewith in iustification: but this faith cannot really be seperated from, or negatiuely considered without hope and charitie. For though it be true, that the total cause of any thing being in act, the effect must needs follow, yet from the totall cause we cannot separate those things, together with which it hath in nature it existence and beeing, and without which it cannot be in act for the producing of the effect, though they con [...]erre nothing thereto: because that is to denie the being of it, and to destroy the cause. The eye alone seeth, the eare alone hea­reth: but it must be a liuing eye, and hearing eare, not separated from the head or broken off from the rest of the bodie. Faith alone iustifies without other graces, not in regard of their presence, but in regard of their co-wor­king with faith to this effect of our Iustification. It is one thing to say, the eye is in the head without other senses, and another thing to say, the eye doth see alone, no other sense seeing with it. Liuelihood is the qualification of that faith that iustifieth; and workes, at least a prepara­tion and promptitude of heart to good workes, is an ef­fect of faith as immediate as Iustification. So then faith cannot bee withot loue, and yet wee apprehend not the promises, of eternall life by workes, but by faith alone, although truly they cannot be apprehended by parties de­stitute of workes, at least of sincere resolution to walke in obedience. Nor doth faith alone apprehend the truth or deriue the benefit of diuine promises to our selues, but by [Page 60] it alone, (though accompanied with all other sanctifying graces, and attended with the whole traine of good workes) wee expect and pray the promises may be fulfil­led, not for our sakes, or for any righteousnesse wee haue in vs, or can hope for in this Life, but only for the merit of Christ, by his sole mediation and intercession. In briefe, the faith which iustifieth is operatiue, attended with good workes of all sorts, accompanied with all graces of the the Spirit: but we liue by it as it vnites vs to the Lord of life; yea by it alone, not by it and other parts of grace, in as much as by it wee trust in Gods mercies offered in Christ, wholly relying on them, not partly on them, and partly on our workes or righteousnesse.

CHAP. V.

§. 1. What do­ctrines are called matters of Faith.§. 1. MAtters of faith strictly and properly those are called, which pertaine to the nature and essence of faith first, and by them­selues; as are the points of faith contai­ned in the Gospell, the ignorance whereof is damnable, and the deniall hereticall. But in a more large acceptati­on all truth reuealed by God in his holy Word, is a mat­ter of faith, and to bee belieued as God hath reuealed it. Hence is that rule of Diuines, There are many integrall parts in the Word of God, which are said to bee of the word of faith, but not prope [...]ly a matter of faith. For there are many historicall, domesticall, and particular matters set downe for example, not properly for faith: which wee belieue, not because they pertaine to sauing faith, but for that they appertaine to the Word written by the Spirit of God. And not much vnlike hereunto is [Page 61] that distinion, that some things are necessarie to bee belieued to saluation by themselues and the authoritie of the Scriptures, as the substantiall points of faith and manners; others for the authoritie of the Scripture only, as those which are not so necessarie; and some neither by themselues nor the authoritie of the Scripture, as are things in themselues indifferent, so long as by circum­stance they bee not repugnant to faith, tru [...]th, loue and edification.

§. 2. Iustifying faith is considered,§. 2. Iustifying faith is two wayes considered. either according to it most eminent effect, which is to iustifie; or according to it full and adequate act. For that faith which iustifieth, doth imbrace the Commandements, belieue the threat­nings, looke to all the promises of God made in Iesus Christ concerning this life or the life to come, and re­ceiue the good things promised: it sustaineth in aduersi­ties, worketh by loue as an instrument conioyned with it, guideth all our actions, and giueth firme assent vn­to euery article of faith and euery part of diuine truth; but as it iustifieth, it is conuersant about Christ obeying to death, that we may find righteousnesse and forgi [...]enesse of sinnes to life in him, or it cleaueth vn [...]o Gods mercies manifested in that ete [...]nall sacrifice, alwayes breathing out life to men, renouncing all trust and confidence, euen in such graces as we haue receiued from God. The trueth, mercie, fidelitie and power of God, with all benefits past and to come, which it pleaseth God to be­stow vpon his people in Iesus Christ, are the matter about which faith is exercised: but as it iustifieth Christ is the full and adequate obiect of beliefe; as our reasona­ble soule doth see in the eye, heare in the eare, digest in the stomake, but doth not reason as it doth these things, but onely as it conceiueth and discourseth within vs.The Obiect of Iustifying faith two-folde. 1. Generall. So that, according to the twofold consideration of iustify­ing faith, the obiect of it is twofold, Generall and Speciall 1. The Generall obiect is the whole truth of God [Page 62] reuealed vnto vs in his word, containing all Histories, Doctrines, Commaunds, Threatnings, promises of what kinde soeuer.True faith respecteth the whole word of God. True faith respects all this, and onely this. Only this, because diuine reuelations only be of certaine and infallible truth, which cannot deceiue, and whereunto men can safely giue vnlimitted and abso­lute credite: All this, because euery parte of diuine inspired truth is worthy of all Beliefe and reuerence: and so there is nothing contained in Scriptures, threatning, promise, precept, admonition, exhortation, prophesie, or historie, which falls not in some degree or other with­in the compasse of sauing Faith. God who cannot lie, hath propounded to men for truth and to be belieued, whatsoeuer is deliuered in Scriptures, and so it is a mat­ter of faith; but so farre forth only, as it is intended to be held for true by the holy Ghost, the Authour of the Scripture. There is no doubt to be made, but whatsoeuer is registred in the Historicall Bookes of holy Scripture by way of report, is to bee taken for true in respect of storie, that wee may not doubt whether those things were done or said, which are there reported to be done or said: But in these bookes, wee haue some worthy speeches of godly men, and some leud and blasphemous words of profane and wretched men. The former are to be acknowledged to bee for the truth of God euery way: the later must be acknowledged to be truely reported. As for example, it is true that Iacob vttered those prophe­sies of the twelue Patriarks his sonnes,Gen. 44.1.2. and it is also true, that those prophesies of his were the very truth of God. It is as true, that Rabshaketh deliuered those blasphe­mous threatnings against the Lord and his people,1. Reg. 18.30. and 19.5.6. but it is not true, that those words came from God, as Iacobs did: so Iacobs were to bee taken as euery way true, truely related, and the truth of God; Rabshakeths onely as truely reported from his mouth, but in them­selues blasphemous.

[Page 63]§. 3. Thus faith yeeldeth firme and absolute assent to all diuine historie,§. 3. 1. The histori­call part, as the doctrine of the as containing a certaine and sure rela­tion of those things whereof they intreate; and to what­soeuer came from God, as euery way true, and to bee receiued: nor doth it barely assent to the thing spoken as true, but moueth and stirreth affections according as the nature of the thing belieued should and ought to worke. Through faith wee vnderstand that the worlds were framed by the word of God, not barely giuing credit to Moses relation touching the creation of the world, but looking vnto the wisedome, goodnesse, and power of God, whereby the heart is moued to feare, reuerence and submission. That faith,Creation. Heb. 11.3. which is deepely fastened in the heart, and beholdeth the true God the creatour and Gouernour of all things, as his power, bountie and vn­derstanding shineth in his workes; that saith inciteth to humilitie, reuerence, loue, and worship of God. Through faith wee vnderstand that God hath protected and pre­serued and blessed his people from time to time;Prouidence. afflicted them when they went astray, deliuered them out of the hands of their persecutors when they humbled them­selues and sought vnto him, inclined the hearts of their enemies to shew them fauour confounded those that rose vp against them, and mercifully performed all his promises in the fittest season: and where this firme beliefe is planted it begetteth a constant and well-aduised resolution to draw neere to God, and cleaue to him in all conditions, prosperitie and and aduersitie, sickenes and health, free­dome and trouble, when religion is fauoured and when it is persecuted: because saluation is of the Lord,Psal. 73, 24 27. he will guide his people by counsell, and afterward receiue them to glorie, but they that are farre from God shall perish, they that goe a whoring from him shall be destroyed.Mans miserie by sinne. What the Scripture teacheth of the miserie of all men by sinne, the vanitie of Minde, and corruption of nature, that faith receiueth, and thence followeth selfe-deniall [Page 64] and renunciation of all trust in worldly meanes. The H gh and profound mysteries of godlinesse,Misteries of godlinesse. which the naturall man perceiueth not, accounteth foolishenes, faith imbraceth with admiration, ioy, delight, and affection answereable to the nature of the doctrine into which we are deliuerd. Beliefe of Gods power, wisedome, grace, loue and mercie manifested in Iesus Christ, doth frame the image of God or Christ in our mindes, and proposeth it as a vi [...]ible patterne for our imitation in all our workes, thoughts, and resolutions, and stirreth vp to workes of pietie, iustice, mercie, long suffering and the like.

§. 4. Besides [...]he promise of forgiuenesse of sinnes in and through the bloud of Christ,§. 4. 2 The promi­ses concer­ning. there be many other pretious and rich promises spirituall and temporall, con­cerning this and the life to come: all which, as procee­ding from the same fountaine of truth, faith doth rest vpon and imbrace, and that so much the faster, as the promises be more excellent. There is a mutuall relation betwixt God promising any good blessing in Christ, and the fai hfull soule putting forth it selfe to imbrace grace offe [...]ed. For faith hath not only eyes, by which it doth see the good promised, but hands wherewith it doth lay hold vpon the good things bestowed: and the more ex­cellent the good, which is reached vnto vs in the word of promise is, the closer doth faith sticke vnto it, the stronger doth it hold it. Men are credulous in thing [...] that may concerne them in their name, goods or life: and the more weightie the matter, the more earnest they be in seeking resolution, and the stronger hope or feare it begetteth in them.2. Cor. 1.20. All the promises of God be yea and Amen, sure in themselues, certaine to the belieuer, and therefore hee cannot but receiue them with closer and stronger repose and adherence, the more he doth appre­hend their goodnesse and worth. Amongst the greate and more principall promises those are to bee reckoned,Sanctification. which God hath made concerning our Sanctification by [Page 65] his holy Spirit, that hee will inable them that belieue, to bring forth fruits of amendment, and perfect the good worke begun in them from day to day. This is the couenant which God hath made with his people;Ier. 32.40. Ezek. 36.26.27. I will put my feare into their hearts, that they shall not depart from my wayes. This promise is very necessarie to bee beleiued;Phil. 1.6. 1. Cor. 1.8. 2. Tim. 1.12. for if people be not well grounded in belieuing that God will build them vp more strongely from day to day, and perfect the good worke in them which hee hath begun, euen to full sanctification in the feare of God, they shall verie much stagger and goe backe, coldly set vpon the practice of godlines, be off and on, now forward, now backeward, not knowing how to begin or to proced in the way of holinesse. Beliefe that God will inable them to euery dutie he doth require, and streng­then them against enemies that doe oppose, is a maine post in the Christian building an exceeding furtherance vnto godlinesse, without which they shall be oft shaken and dismaid. These promises be of great price: for if a Christian were allowed to aske of God whatsoeuer he would, next vnto the pardon of his sinnes and saluation of his soule, what would hee desire, but to bee assured from God that he will establish him in grace, and teach him the good way which he ought to goe; that hee will sanctifie him in soule, spirit and body, and keepe him blamelesse vnto the comming of our Lord Iesus vnto iudgement. And when he discerneth any such promise to be made, it is not hard to conceiue, with what deare af­fection, and strong adherence he doth receiue it, how close hee layeth it vp in his soule, and sweetly feedeth vpon it. This promise is sweete, and beliefe thereof stirring and operatiue: for it hearteneth to the practice of mortification and new obedience with greate courage, chearefulnes and stayednes; it quickeneth & encourageth to pray as necessities shall giue cause; it preserueth from faint­ing and dismayednes, when strength is not very great, and [Page 66] if at any time, through weaknesse and infirmitie, securi­tie catch hold vpon vs; saith in the promise [...], that God will be our strength and helpe, is that which raiseth vs a­gaine, and putteth courage into vs to fight against the ad­uersaries of our soule.

Things tem­porall.Many gracious and free promises concerning the bles­sings of this life, are dispersed in the Word of life, which faith receiueth as true and certaine, because they come from the God of Truth,Gen. [...]5.5. [...]os, 1.5. Heb. 13.5. 1. Tim. 4.8. Rom. [...].2. who is faithfull, sincere and con­stant in all his promises. Godlinesse hath the promises both of this life and that which is to com. He that spared not his owne Sonne, but deliuered him vp for vs all: how shall hee not with him also freely giue vs all things? As health, maintenance, credit, prosperous successe, in our callings and lawfull dealings, deliuerance out of troubles, and such like. This is the assurance that God hath giuen, euen his faithfull promise often repeated, many wayes ra­tified and confirmed, that he will make competent proui­sion for his children: which is to faith better then many bils of securitie from men, yea, then large possessions in hand for the present. The worth and goodnesse of earthly blessings promised is apparent, specially when they bee giuen in loue and mercie, as gifts of the couenant, tokens of free grace, and by a supernaturall prouidence eleuated to spirituall vse, in which sence they are promised and vouchsased vnto them that feare God and walke in his wayes. And therefore when the belieuer is rightly infor­med, that God hath made any such promises, he putteth forth the hand of faith to lay fast hold vpon them, and boxeth them vp safe as his best and only euidence for the things of this life, and the sanctification of them. For want of this faith, many vertuous and godly men are greatly staggered and perplexed, plunged into deepe vn­comfortable dumps and [...]edious troubles about the things of this life: But when once these promises be well riuit­ted into, and haue taken root in the heart by a liuely faith, [Page 67] beliefe hereof bringeth forth contentment, comforteth in the multitude of perplexities, encourageth to diligence in our places, quickeneth in aduersities, and strengthens to the workes of righteousnesse, as knowing that to bee the surest way for the gaining of durable riches, and trusting more to the faithfull prom ses of God though aboue like­lihood, then to their owne carnall deuices though in shew and appearance probable.

§. 5. As faith requireth what God promiseth,§. 5. 3. The threat­nings. because God is faithfull, & the promises of great worth and good­nesse: so it belieueth the threatnings denounced in the Word, not barely apprehending them as true and certaine, but also declining them as euill. For the whole Scripture breathed from God and euery part therof is Gods Word, of infallible truth, deseruing absolute credit. God is as well iust as mercifull; faithfull and true as well in his threats, as in his promises, and equally to bee belieued in both, so farre as by his Word he hath assured vs of both. Hee that belieueth the one as hee ought, belieueth both: and he that belieueth not bo h, giues sound credit to nei­ther. Beliefe of the threatnings is necessarie:Rom 15.4. For what­soeuer things are written (whether precepts, promises, threatnings, examples) are written for our learning: and as the promises of thi [...] life and the life to come are sharpe spurres to quicken vs vnto godlinesse: so the threatnings are strong bridles to keepe from naughtinesse. Firme assent to the certaine accomplishment of diuine threatnings, [...]oth beget humiliation for sinne past, and vigilancie to sh [...]nne sinne and escape danger: it strengthens against base, carnall feares, and the threats of men that oppose the [...]ruth, and reuiueth care to serue and please God at all t [...]mes and in all things. Wherefore doe the terrours of men so much affright, but because sleight beliefe is giuen [...]o the threatnings of the Lord? The grace and mercie of God belieued breeds loue of God, and consequently [...]rue feare, which is opposed to sencelesse stupiditie and [Page 68] carnall presumption, though it casteth out feare which proceedeth from vnbeliefe. But what need Belieuers feare the threatnings, seeing there is no condemnation or cause of feare to them that belieue? The Apostle saith indeed there is no condemnation to such:Rom. 8.1. but wee cannot there­fore conclude, that there is no cause of feare to them, vn­lesse no other euils, but final damnation need to bee fea­red. But whilest the soule is subiect to bring vpon it Gods temporarie wrath, sicknesses spirituall; hellish an­guish to the sense of it, there is still cause enough to fea [...]e. Seeing that concerning temporall threats and punish­ments God dealeth as sharpely,Amos 3.2. 2. Sam. 12, 14, or rather more sharpely with his children, then any other, why should they not dread his Fatherly correction? Would a childe that had but one sparke of wit or common reason prouoke his Fa­ther to scourge and whip him euery day, because hee knowes he will not disinherit him in the end; and not ra­ther say, it is good sleeping in a whole skin? And shall belieuers who are spiritually wise, willingly prouoke God, because he will not condemne them eternally? The assurance which a godly man hath of his saluation, is e­uer ioyned with a faithull and conscionable care to walke vprightly before the Lord, and to decline by-paths and strayings; for which end hee makes vse of euery part of the word.Rom. 8.1. There is no condemnation to them which are in Christ Iesus, who walke not after the flesh, but after the Spirit. Moreouer, there may be feare of that which a man is infallibly assured to escape, not a distrustfull feare of falling into it, but a watchfull feare of shunning and shrinking all meanes leading thereunto.

§. 6. [...]. Comman­dements. Titus 2.11, 13.§. 6. The word of grace, which calleth vpon vs to belieue the free mercie of God in Christ to the pardon of our offences, teacheth vs to denie vngodlinesse and world­ly lusts, and to liue godly, iustly, soberly in this present euill world: and this word of grace is the matter of faith, which is wholly receiued, if any part take good rooting. [Page 69] For the precepts of sanctitie and holinesse binde the con­science to obey God, as well as the promises binde to trust in God. What God hath linked together, faith will not seperate: But God hath coupled mercie and obedi­ence, grace and holinesse. Hee cannot belieue or make faithfull plea to the promises of remission and saluation, who doth not make conscience of all sound doctrine that he heareth, and giue free, vnlimited assent to euery part of Gods Word, submitting himselfe to be led by it, and that because it is his Word. Faith setteth the Image of God vpon the heart, which is manifested in the seuerall branches of holines and righteousnes which he comman­deth in his Word: and it resigneth a man vnto God to liue not vnto the world, not vnto the lusts of the flesh, but vnto the praise of his Name, which is not possible to bee done, if hee cleaue not vnto the Commandements as iust, equall, honest and good, in all things and at all times to bee obeyed. Faith cannot take and leaue, yeeld and with-hold assent at pleasure, part and mangle, diuide with times, seasons, and priuate respects; or resigne it selfe to God, with limitation to haue leaue in this or that to liue at pleasure: but it is downe-right for God, and wil­lingly receiueth whatsoeuer hee saith; what God appro­ueth, that is pleasing to faith, though crosse to age, edu­cation, custome, credit, honour, naturall desire and incli­nation: what God condemneth, that faith disalloweth, though neuer so much countenanced by authoritie, graced by example, attended vpon with honour, dignitie, prefer­ment, and suting to our disposition. Faith subdueth the strongest passions as well, (and if due and right compari­son be made) as much as the weakest, and acknowledging the Goodnesse, Mercie, and absolute Soueraignetie of the Lord, yeeldeth it selfe to be led by him, aboue all things that can oppose themselues, and will not giue place to ought that doth set against him.Gen. 12.1, 4. If God bid Abraham leaue all, his friends, his Fathers house, the land of his [Page 70] Natiuitie, to goe into a strange countrie, hee is straight vpon his iourney, without further questioning hee will be gone,Gen. 22.2, 3. no intreatie will stay him in Mesopotamia. If God comm [...]nd him to offer his onely Sonne in sacrifice, he is ea [...]ly vp to doe it. The faithfull soule giues firme and free assent vnto all things reuealed by God, eagerly fixeth the affiance of hea [...]t vpon the promises, and cleaueth close vnto the Commandements, not only such as suite wi [...]h his disposition, education, age, but euen those that directly crosse and oppose carnall reason, carnall affecti­ons, worldly pleasures, and what prouocations soeuer there bee in the world vnto sinne: and not then alone when it may be done without contradiction or resistance, but hen specially when temptations rise, humane reason failes, sinfull lusts hale this way and that, Satan rageth, the world frownes or flatters, our preferment, credit, ho­nour, life, all lies at stake. In this case, faith lookes di­rectly nto God, and iudgeth it best to sticke vnto him, from whom comes saluation. For no good can bee equall to that which God promiseth, no euill so great as what he threatens, no course so safe as what he prescribes, no eui­dence so sure as the t [...]uth of God, no command so iust as what God requires; the greatest gaine is to loose all for Christs sake if we be called the [...]eunto; wee should stand so affected to the glorie of God as to shrinke in no triall though neuer so difficult,Heb. 12.4. nor thinke it much to r [...]sist vn­to bloud, striuing against sinne: This is the constant certaine iudg [...]ment of faith, which bringeth forth a set­led resolution to follow the Lord at all times, and in all things,In particular practices the faithfull may faile. 1. Sam. 27.1. Psal. 116. [...]1. Mat. 26.70, 72, 74. notwithstanding all opposition.

In particular practice, the faithfull soule may be igno­rant of some things, and weake in the application of o­thers: Dauid in a passion may thinke, Samuel hath de­ceiued him: and Peter surprised with bodily feare may denie his master: but the constant temper of the belieuer is much better; and if by some vnexpected occasion he be [Page 71] vnsetled, he is neuer quiet, vntill his former resolution be confirmed, and put in practice. For hauing we ghed and pondered all things in an euen ballance, hee is assuredly perswaded, that no outwar [...] euill can come in compari­son with Gods anger, no earthly good is to bee matched with Gods fauour, that transitorie delights a [...]e deare bought if a man endanger his soule to compasse them; that the sufferings of this l fe are not worthy to bee com­pared with the glorie that shall bee reuealed: and there­fore it is infinitely better to cleaue vnto God, though in reproaches, bands, imprisonment, or death,Heb. 11.25. then to enioy the pleasures of sinne for a season.

§. 7. And seeing faith kindly rooted doth spread it selfe to euery branch of diuine truth,§. 7. The obedi­ence of faith is vniforme, intire and constant. cleauing inseperably to the whole, and with closest repose of heart to that which is most excellent and of greatest impo [...]tance, the obedience which faith produceth, and the worke which it animateth, must be intire, uniforme, and constant. In­tire not in degree, but in the branches of obedience. Maimed obedience to some duties of the law, lopping off other branches, which accord not with our state, humour and disposition, or gross [...]ly neglecting them, though no lesse commanded, is an argument of an vnsound and im­p rfect root whence it spr [...]ngeth. The practice of some one or few Christian duties, ioyned with the extreame neglect of others no lesse excellent, and necessarie, is no token of faith, but a strong presumption that what good is done, proceedeth from indulgence to corruption. For i [...] wee giue our selues to the prosequution of some good works, because we receiue and embrace the word which cōmandeth them, then shall we giue our selues to the per­formance of euery good work, which the same word doth call for at ou hands: If wee doe this or that good worke cōmanded, because it is sutable to our disposition, passing ouer others that bee crosse thereunto, wee obey not the Lord, but please our selues. The Word of God doth [Page 72] worke effectually as it is embrac [...]d, and the considera­tion of what Christ hath done for vs, will bring for [...]h in vs the same minde that was in him, a minde to doe his Fathers will in euery point alike sincerely, but with greater intentions, feruour and chearefulnesse, as the weightinesse of the dutie, or opportunitie and season shall require. For true faith assenteth to euery diuine truth as certaine and infallible, cleaueth to euery promise and commandement alike sincerely and vn­fainedly, sticketh fastest to them that bee of greatest worth, and necessitie, or vpon speciall occasion may most tend to the glorie of God, the comfort of the soule, and good of our brethren; and so teacheth the affections to rise and fall, swell and asswage whether in admiration or detestation, in embracing or loa­thing, and to put themselues forth in practice, accor­ding to the different excellencie or indignitie, goodnesse or vilenes of obiects presented to them. It teacheth vs absolutely and intirely to submit our wils vnto Gods will; to affect whatsoeuer hee approues, to hate whatsoe­uer he disallowes, to loue that best which his Word assu­reth vs to be most excellent and deare to him, and to de­test that most, which is most odious and abominable in his sight, though otherwise pleasant to our naturall dis­position, or not so distastfull as many other matters would be; did we take care for the flesh to fulfill the lusts there­of. Indeed the faithfull soule may find it selfe more prone to one sinne then another, and more dull to some good duties then other by reason of naturall inclination, state of life, custome, or some other occasion: but, if right com­parison be made, faith inciteth to hate all sinne and to af­fect all duties of holinesse one as well as another. A man sick of diuers diseases but one predominant, may be cured of it as much as of any of the rest, and yet be more trou­bled with the remainders of it, because it had deepest root and greatest head: and so euery member of corruption [Page 73] may, be truely mortified, and yet the stronger passions before, though in proportionable degree tamed and brought into subiection as much as the rest, may be the most troublesome: which the faithfull doe ackowledge, bewaile, and endeuour to redresse keeping them vnder with greatest care, and striuing against them with all earnestnes. This fight against corruption is constantly main [...]ained by faith, and constantly it cleaueth to the word of grace as much better then all carnall or worldly allurements, whereby we might be drawne aside into sinne, and so it bringeth forth constant obedi­ence to the will of God. The good ground, are they, which with an honest and good heart hauing heard the word, keep [...] it, and bring forth fruite with patience. Luk. 8.15.

CHAP. VI.

§. 1. FAith seeketh not life and saluation in the threatnings,§. 1. The Speciall obiect of Iusti­fying faith. prohibitions or commaun­dements, though it worke by loue, and earnestly contend against corruption: but acknow­ledging its imperfection in working,2. Cor. 5.19. Rom. 15.25.26. Rom. 10.8 and 1 17. and renouncing all confidence in workes or in our selues, it resteth vpon the promises of mercie in Iesus Christ, or word of re­conciliation, which is called the word of faith. The more firme and liuely our faith is, the more sincerely it worketh the better wee discerne and vnfainedly acknowledge our imperfections, and disclaime all affyance in our owne righteousnesse and the more faithfully we renounce all confidence in our workes, the more earnestly wee seeke for saluation only by Christ. Faith resteth vpon Christ as Mediatour or as God and Man obeying to the cursed of [Page 74] of the crosse, that from the grace o God we [...] might obtaine pardon of sinne, and be accepted as righteous vnto life. For this wee are alway s [...]o haue in Minde, that Christ is the obiect of fai h not abstractly and na­kedly considered, but Christ with his benefits, Christ lifted vp as the brason serpent, Christ set forth as a pro­pitiatorie sacrifice for our sinnes, Christ as our redeemer from sinne and death, Christ as he is set forth to the be­lieuer: and thus to receiue Christ and belieue on him, is to belieue and receiue in him ransome from sinne and death.Mark. 1.15. Act. 20.24. Luk. 24.47. 1. Pet. 1.21. 2. Cor 5.19.20. Psal. 32 5. and 51.1.2. and 103.3. Dan. 9 17. Hos. 14.3. and 2.19.20. Luk. 1.71. and 18.19. Act. 15.11. Christ and his Apostles testifie that this is specially to bee pre [...]hed, viz remission of sinnes in and through Iesus Christ: This the faith of all the Sain [...]s, [through it haue respected euery part of the word] hath in speciall manner respected, craued, embraced. But that which is specially to be preached and belieued, that which the faith of all the Saints hath alwayes in speciall manner respected, desired, craued, and obtained, that is the speciall obiect of Iustifying faith. If at any time wee read,Gen. 15.6. that the beliefe of a temporarie promise was ac­counted for righteousnesse, it is, because it doth in be­lieuing the thing temporall, apprehend himGal. 3.8.16. in whom all the promises are yea and Amen: who is at least the re­moued obiect of iustifying faith in euery thing it appre­hendeth. Thus Abraham belieuing the promise of seed, did apprehend that blessed seed which had from the begin­ning beene promised,Iohn 8.56. and saw his day. Neither did he looke at the power of God, but to sustaine his beliefe of a seed before promised, against the temptations wherewith he w s exercised. Expresse mention of the speciall mercy of God we finde not in the sermons of the Apostles: but it doth euidently follow of those things which are prea­ched by them. For remissionPs. 103.3.13. and 130.3.4. Mic. 7.19. Titus 3 5. of sinnes doth presuppose the mercie of God, and the speciall subiect of their prea­hingAct. 2.38. and 4.1 [...]. and 10.43 and 1 [...]. 39. and 8.37. is remission of sinnes by and for the death and re­surrection of Iesus Christ. That which first pricketh and [Page 75] spurreth the soule to Christ, that giueth vs to vnder­stand what the soule principally reacheth at, and receiueth in Christ. But sinne and death vrge the soule for mercy and life to bee obtained pricke and spurre the soule to goe forth of it selfe and receiue Christ and rest vpon him, as he is offered in the Gospell:Popish obiecti­ons answered. Therefore it principally layeth hold on the free promise of mercie couering sinne and deliuering from death. The confession of Peter and the rest of the Apostles [for he made an­swere for them all,Math. 16.16. Ioh 6 68. Belar. de Iustif. l. 1. chap. 8. as the question was propounded to them all] was no more in words, but of Christs office, Thou art Christ; and his nature, The sonne of the liuing God. But shall wee thinke the faith of the Apostles, to b [...]e nothing but a bare assent of Minde to that which they professed of Christ? Th [...]n shall we make the Deuill himselfe to be as good and true a belieuer as the Apostles; for he professed as much, O Iesus of Nazaret, Mar. 1.24. Luke 4.34. I know who thou art, &c. Noe doubt the Apostles rested vpon Christ for saluation, and belieued in him to bee that to their soules, and for their vse and comfort, which they belieued him to be. The subiect matter of their faith in that point was, that Iesus was the Christ: the manner of belieuing was with the heart relying vpon him for saluation. The faith of Abraham, was not a bare as­sent giuen to the promise of God, but a confidenec in the speciall mercie of God: for hee rested vpon the p [...]omise, not onely in regard of his posteritie, but also in regard of Christ, according to that which is saide: In thy seede shall all nations of the earth be blessed: which seede the Apostle teacheth to be Christ,Gal. 3.16. and the blessing he inter­preteth to bee redemption from the curse of the law, and iustification by faith.Gal. 3.8. Abraham then belieuing the remission of sinnes in and through Iesus Christ of necessi­tie it will follow, that his faith was directed vnto and exercised about the speciall mercy of God in Iesus Christ. How then doth the Apostle set out Abrahams full be­liefe [Page 76] in this, that he was assured that hee who had promi­sed was able also to doe it? Rom. 4.21. Bellarm. vbi supra. Rhem. annot in Rom. 4.14. Sect. 10. Not because Abrahams faith did iustifie him as he did belieue the power of God; but because his iustifying faith which was fixed vpon the gracious promise, did sustaine it selfe by the consideration of Gods power in time of tryall betweene the promise and the execution. Abraham had a promise of seed; but the execution is deserrod, whereupon his faith is assailed thus: Abraham thy body is dead, thy wife hopelesse that way which things foiled Sarah for a time. Now when Abrahams faith on the promises is thus set vpon,Rom. 4.2 [...]. against these arguments of vnbeliefe, faith opposeth the alsufficient power of God, and sustaineth it selfe with this consideration, God is able. As another time, when he was tempted to offer vp his sonne in sacrifice, he verily belieued he should receiue him againe,Heb. 11.19. because God was able to raise him vp againe. Beliefe of Gods power is not the act of iustifying faith, as it iustifies, but the consi­deration of Gods power is a prop and stay to faith a­gainst manifold temptations. And so wee shall finde, the Almightie power of God often aledged to confirme the weake and wauering heart. As for Sarahs laughing, thinking it impossible to haue a childe, the Lord saide to Abraham,Gen. 8.14. Is any thing hard or impossible to God. And againe to Moses obiecting, whether all the fish in the sea should bee gathered for food for Israel in the wildernesse; The Lord answered, Is the Lords hand waxed short, Num. 11.23. thou shalt see whether my word shall come to passe or not. And to the virgin Mary desiring to bee further conformed touching the promise of God, the Angell makes answer,Luk. 1.37. with God nothing is impossible. As for the faith of the Centurion so much commended by our S [...]uiour Christ,Luk. 7.9. it might bee a steppe or meane by which he w [...]s raised of God to a true faith for iustifi­cation by the Messias; or it may bee, it was some effect of a iustifying faith: but in it selfe, as he did onely be­lieue [Page 77] the power of Christ to heale his seruant, it did not iustifie. Our Aduersaries themselues will not say that naked assent to this truth, that Christ by his bare word was of power to cure his seruant absent, is sufficient to iustifi­cation, which yet is the substance of his confessiion. If they answer that the profession of his faith is here men­tioned according to the present occasion: They must withall confesse it followeth not, that because none o­ther act of his faith is here expressed, therefore there was nothing further in his faith vnto iustification before God. Surely if hee be belieued to saluation, he belieued some­what else that made him to belieue what is here noted: he belieued some what else, that made him to say,Luke. 7.6. Lord I am not worthy that thou should'st enter vnder my roofe. Christ is euery where made the thing which faith em­braceth to saluation, and whom it doth looke vnto and respect, as it doth make vs righteous in the sight of God. God so loued the world, Iohn 3.16. that he gaue his onely begotten sonne, that whosoeuer belieueth in him should not perish, but haue euerlasting life. Iohn 11.25. I am the resurrection and the life he that belieueth in me, though he were dead yet shall he liue. And by him all that belieue, Act. 13.39. are iustified from all things, from which yee could not be iustified by the law of Moses. Belieue on the Lord Iesus Christ, Act. 16.31. and thou shalt be saued, and thy house. That they may receiue forgiuenesse of sinnes, and inheritance among them which are sanctified by faith that is in mee. Act. 26.18. Being iusti­fied freely by his grace, through the redemption which is in Iesus Christ: whom God hath set forth to be a propitiation through faith in his bloud for the remission of sinnes that are past, through the forbearance of God. Rom. 3.25.26. Eph. 1.15. Act. 15.11. Iohn 1.12. Gal. 3.26. It is with vs as with malefactors; the kings pardon onely receiued doth acquit them, and restore them to libertie: and Gods mercie in Christ couering sinne receiued by a liuely faith, doth set vs free from feare of damnation. It is true, that iustifying faith doth giue assent to euery article of [Page 78] faith and cleaue to euery Commandement: but it obtai­neth remission of sinnes, as it receiueth Gods pardon in Christ. To him giue all the Prophets witnesse, that through his Name, Acts 10.43. whosoeuer belieueth in him, shall receiue remission of sinnes. Righteousnesse is eue [...]y where tied vnto faith, euen to faith in Christ, whom only it doth and can looke vn [...]o as it iustifieth. I count all things but losse, Rom. 3.22. & 10.4. Phil. 3.8, 9. for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things losse, and doe iudge them to bee dung that I might winne Christ. And might bee found in him, that is, not hauing mine owne righteousnesse, which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God through faith. For looke as nothing in a poore man can make him rich, further then it doth get riches into his possession; so nothing in vs sinners can make vs righte­ous to life, further then it doth lay hold on such a righte­ousnesse, which can take away sinne, and make v [...] righ­teous to the receiuing of life eternall. Fai [...]h is c [...]lled the faith of Christ, Gal. 2.16. because Christ is he whom faith doth ap­prehend and receiue to righteousnesse and life, according to that of the Euangelist;Iohn [...].36. 1. John 3.12, 13 He that belieueth on the Sonne of God hath life euerlasting. That is the principall obiect of faith, for which embraced and receiued by faith, eter­nall life is giuen from grace.Ioh. 6, 47. & 17.3. But eternall life is giuen of grace for Christ embraced or rested vpon by Faith.Ro. 10.10, 11. Rom. [...].9. 1. Cor. 15.3. To belieue Christ dead and risen, as the Apostles taught him, is true beliefe: but that is not barely to belieue the histo­rie of his Death and Resurrection, but the fruits and be­nefits thereof, and that wi [...]h the affiance. It is so to belieue the Death and Resurrrection of Christ, as thereby to looke for forgiuenesse of sinnes: which is to put our trust in the speciall mercie of God through Iesus Christ. This is plaine by the words of Martha; for when Christ as­ked her,Iohn 11.26, 27. Doest thou belieue this, that whosoeuer belieueth on me shall not die euerlastingly; She answereth, yea Lord, [Page 79] I belieue that thou art Christ: that is, I cannot doubt, but that those that cleaue to thee shall haue life euerla­sting, teaching that these confessions imply an affiance and trust of all good through him. The Eu [...]uch his pro­fession was,Acts 8.38. I belieue that Iesus Christ is the Sonne of God: but the faith of this Eunuch wa [...] a particular confi­dence of heart, whereby he embraced Christ his Sauiour; and belieued on him for his particular benefit and com­fort. Nathanael professed of Christ,Iohn 1.49 50. that hee was the King of Israel, that he was the sonne of God, and so much in generall the Deuil [...] belieue and know:Marke 5.7. Luke 8.28. was Nathanaels faith nothing but a bare perswasion that Christ was the Sonne of God? yet it was a perswasion ioyned with af­fiance, for he rested vpon him, and so belieue [...] the promise of mercie in him. God hath raised vp Christ to bee a Prince and Sauiour, to giue repentance to Israel, Acts [...].21. Rom. 8.34. and forgiuenesse of sinnes: and to belieue Christ a Prince and S [...]uiour raised from the dead, and set at the right hand of the Father, doth imply trust and affiance in him for for­giuenesse of sinnes and life euerlasting through the grace of God.

§. 2. It is obiected,§. 2. that to belieue the power of God is Iust [...]fying faith: for our Sauiour required no more of the blinde man,Math. 9.27, 28. then to belieue that hee was able to heale him. And the Leper seemeth to doubt of his will,Marke 1.40. Bellar. de Iustif. lib. 1. cap. 8. but wa [...] well perswaded of his power. But it is one thing to looke vnto Christ for bodily health, or to receiue a tem­porall blessing: another to belieue in him to Iustification. For the faith which Christ requires to Iustification, is such a faith as doth acquite vs from our sinnes, and doth procure vs righteousnesse: But many were healed by our Sauiour, that (for ought can be proued) were not acqui­ted from their sinnes. And if these blin [...]e men had only belieued that he was able to [...]ure the malady of their eies, notwithstanding this their faith, their soules had beene vncured, their sinnes vncouered. Many that were cured of [Page 80] their bodily infirmities, were also healed of their spiritu­all diseases: not because they belieued his power to helpe them, but because they relied vpon him as their only Sa­uiour.

And the testimonie it selfe sheweth, that the blinde men belieued Christ to be the Messias in times past pro­mised of the Father, and now exhibited: so that they might belieue to iustification,Heb. 11.33, 34, 35. but their beliefe of his om­nipotencie did not iustifie them. The writer to the He­brewes sheweth in diuers examples, that by Iustifying faith some subdued Kingdomes, other some stopt the mouthes of Lions, certaine quenched the force of fire, others escaped the edge of the sword, &c. All which things, (though temporall) were atchieued by Iustifying faith: which is the hand of the people of God to receiue good by: but faith iustified not, as it was occupied about, or looked vnto these things, but as it was carried to an higher obiect. The healing of corporall diseases was a seale vnto vs,Isay 53.4. Math. 8.17. that Christ is our deliuerer from sinne and death, (as the Scriptures testifie, and our Aduersaries con­fesse) and therefore in belieuing the mercie of God to­wardes them in healing of their diseases, they might forthwith conceiue, that of his free grace hee would be pleased to forgiue their sinnes, which are the true causes of all our maladies.

Bellar. de Iustif. lib. 1. cap. 9.It is againe obiected, that in the Creed is contained the whole obiect of Iustifying faith: But in it there is no mention of the speciall mercie of God. In this obiection there is a two-fold mistaking; for in the Creed is contained the obiect of faith which is belieued, that is, the summe of doctrine to be belieued to saluation is there explained: But here we speake of the obiect of Iustifying faith, by which we belieue. The doctrine of faith is one thing, the priuate act of the heart relying vpon the promises of mer­cie another. Now when we enquire, what is the obiect of Iustifying faith, the question is not what is the summe of [Page 81] faith, or of the articles to be belieued, but what the faith of the heart in all these articles which it belieueth, doth first and principally looke vnto, rest vpon, and receiue to saluation. For when all Christians professe and historical­ly belieue all the Articles of the Christian faith; yet many are not iustified or saued, because they belieue not as they ought: whence it is euident, that b [...]re assent to the Arti­cles of Religion, is not that faith which iustifie, or s [...]ues, but another of farre different nature is required, if wee would bee pertake [...]s of these blessings. Againe, verball mention of Gods speciall mercie there is not any in the Creed, but really it is in [...]luded. For to belieue in God, is to depend vpon his mercie reaching to the pardon of our offences.Ier. 31.33. Esay 25.9. & 33.22. To belieue in Christ is to relie vpon him as the authour of redemption, reconciliation, and peace with God: which doth necessarily imply the speciall mercie of God. And in the Creed we belieue the remission of sinnes, which article cannot bee explained according to the do­ctrine of the Gospell, without beliefe in the speciall mer­cie of God, and confidence thereon. The conclusion is, The Word of God is the generall obiect of Iustifying f ith, the speciall promises of mercie and forgiuenesse in Christ Iesus, is the speciall obiect of faith as it iu­stifieth.

§. 3. This beliefe in the rich mercie of God, frameth the Image of God in our hearts,§. 3. Faith in Gods special mercy, frameth his Image in the Heart. and imprinteth the ver­tues of Christs death vpon the soule, as by application the seale doth set it stampe vpon the waxe. A man cannot walke in the Sunne, but he must beare it hue: no more can he belieue in the grace and mercie of God to the par­don of his offences, but he must beare the Image of Gods mercie vpon his soule. And so faith in Christ, doth incite to the vniforme studious practice of pietie towards God, who of his gracious, free, vndeserued loue and mercie is pleased to repute Belieuers as his Sonnes by adoption, and compasse them with his fauours; and of mercie, kind­nesse, [Page 82] long-suffering, forbearance; forgiuenesse towards men, looking to God for it patterne, whom it must and ought to follow. The Belieuer cannot put on Christ as a Iustifier, but he must put on the bowels of mercies, kind­nesse, humblenesse of minde, meeknesse, long-suffering, forbearance, &c. and the closer he putteth on Christ vnto righteousnesse, the mo [...]e quicke and operatiue bee these graces of th [...] Spirit, & more liuely the operations thēselues that issue from thē, as quickned & animated by that faith.

CHAP. VII.

§. 1. Iustifyi g f ith is a particular and certaine confidence.§. 1 IVst fying faith doth not onely belieue the promise of mercie in generall; as that there is fo [...]giuenes for them that lay hold vpon it: but it relieth vpon the promise for our owne particular, and d [...]pends wholly thereupon, looking after no other helpe. For trust or confidence importeth the application of some good to him, that trusteth: and so he that casteth himselfe vpon the promi­ses of mercie, drawes neere vnto Christ, throwes himselfe into his armes, and graspes about him with all his might. Looke how the poore Infant affrighted with the appre­hension of some danger, clinges close to the parent for succour and defence: or a man in danger of drowning layes hold vpon some willow that growes vpon the bank, and hangs thereon for safetie: so doth the soule pursued by the terrours of the Law, and affrighted with the vgly sight of sinne, flie with speed vnto Iesus Christ as hee is held forth in the Gospell hang vpon him, and to die for it will neuer loose his hold. For in him it apprehends plentifull redemption, and out of him it knowes no suc­cour [Page 83] is to be [...]ound. In this sence, faith applyeth the pro­mise of grace to a mans selfe in particular, that is, it par­ticularly relieth vpon the grace of God in Iesus Chr [...]st to obtaine pardon and forgiuenesse.Numb. 21.9. Iohn 3.14, 15. Euen as they that were stung with the fierie Serpents, did come and looke to the brazen Serpent, belieuing to find the healing of those deadly stings that were fastened in them: Thus a soule stung with sin and feare of damnation, commeth by faith to Christ, relying on him, trusting to finde in and through him, cure of those deadly euils wherewith it is wounded.

If a Prince should offer a generall pardon to Rebels, causing it to be proclaimed, that if they would lay downe armes, submit themselues and flie to his mercie, they should be receiued to fauour, and wee should see many heereupon cast downe their weapons, and sue for mercy, would wee not presently know, that they belieued the promise, that they should bee pardo­ned: So when Christ saith to sinners, come vnto mee, or belieue on mee, and I will ease you, what faith (thinke we) haue sinners, who resort vnto him? Is it not a beliefe, that he will (according to his word) deliuer them from sinne and death, and restore them to life eternall? If there bee a particular word, or that which is equiualent then there is a particular faith. But there is a particular word, or that which is equiualent. For the thirstie, and barren soule, that is stung with the terrours of the Law; they, that labour & are heauie laden, Math. 11.28. Esay 55.1, 2. 1. Iohn 3.24. Iohn 3.16.36. Acts 10.43. & 13.39. Rom. 10.9, 10. are inuited to come vnto Ch ist, and exhorted, intreated, perswaded, com­manded to belieue; & the promise is, Whosoeuer belieueth in him, shall not perish, but haue euerlasting life: which is as much as Thomas thou art burdened and doest la­bour, thou art wearie and thirstie, come thou vnto mee, behold, I inuite; belieue thou, for vnto thee doe I reach forth the promise of mercie, receiue it, and thou shalt [...]iue. Fo [...] the particulars are euer in their generals. How can we proue,Gal. 3.10. that Iohn or Iames are by nature vnder [Page 84] wrath and the curse? otherwise it cannot be proued then thus, Cursed is euery one that continueth not in all things, that are w [...]itten in the booke of the Law to doe them. How can we proue that Thomas or Peter are bound to loue the Lord, and to abstaine from murther, fornication, theft; but because it is said to all men, Thou shalt loue the Lord, Thou shalt not steale? Deut 6.5. Iohn 7.37. &c. And thus it is said to all, Let euery one that is a thirst come vnto me, and drinke, Be­lieue in the Lord Iesus, Acts 16, 31. and thou shalt be saued: whence euery thirstie and burdened soule may conclude, I ought to b [...]lieue, God calleth and commandeth me to belieue; he hath giuen me his promise, and offers mercie, and be­lieuing I shall be saued. The faith of true Belieuers goeth further then the faith of Deuils can doe. But th [...]y may, and doe belieue or know, that Christ died in generall for sinners, and that they shall be saued who belieue in him. If Iustifying faith haue not in it some particular confi­dence, then it is not opposed to despaire, so as to expell it. For things that will not endure the one the o­ther, most haue contrarietie; as fire and water: if the one doe not fight and driue forth the other, then may they dwell together. But true faith and vtter despe­ration cannot stand together,Iames 1.6. Math. 6.30. & 1 [...].31. Rom. 4.20. Heb. 10 2 [...]. but doe expell each other. Moreouer true faith in Christ doth breed confidence and boldnesse, according to that, Let vs enter with confidence and boldnesse through faith on him. True faith therefore hath in it particular confidence in the grace of God. For as nothing can make hot, which h [...]th not heate in it selfe: [...]o can nothing make confident, which after some manner hath not confidence in it. ToMath. 1.20. & 2.20. John 17.8. receiue is to take in par­ticular to a mans selfe, or to apprehend and lay hold of for conueying a thing to himselfe. But toIohn 1.12. Col. 2 6. Rom. 5.11.17. Heb. 8.15. belieue on Christ and to receiue Christ doe both import the same thing. Therefore to belieue on Christ, is to rest vpon him for the conueying of his benefits particularly vnto vs. Meate nourisheth not vnlesse it be eaten and digested: a plaister [Page 85] heales not, if it be not applied: a potion will not worke' if it be not receiued. Christ is the true bread of life, Iohn 6.35. that came downe from Heauen, vpon whom we must feed by faith, if we would be pertakers of his benefits: and feed vpon him we cannot, if we doe not particularly belieue in him for our selues. The worke of redemption remaines proper to Christ: but the benefit of his death is commu­nicated to euery member of his misticall bodie for their iustification: And how can wee hope to haue our sinnes forgiuen, if we be not made one with him by faith? and rest vpon the promise made in him for pardon? That pro­fession which Paul makes, may here bee considered; I know in whom I haue belieued, 2. Tim. 1.12. and I am perswaded that he is able to keepe that thing wherewith I haue entrusted him, or deliuered vp to his keeping: where it is apparant, that to belieue is to commit our selues to Christs trust or keeping, or to rest our soules vpon the performance of the gracious promises, which God of his rich grace in Iesus Christ hath made vnto vs.

§. 2. This faith is certaine,§. 2. Faith is cer­taine in the e­uent, not euer in sence. though mixed with many doubtings by reason of our weaknesse: Certaine and assu­red in regard of the euent and thing belieued, not in regard of the sense and feeling of him who belieueth. Whether his heart be stedfast in faith, or trembling through much vnbeliefe, yet vnfainedly belieuing with a welrooted con­fidence (though with much vnbelief) he shalbe sure of the thing promised. For the promise is made good to him that truly receiueth it, not for the stedfast manner of receiuing, but for the thing receiued, which is Christ. Now looke as a trembling palsey hand may take the same thing, which a more steddie one doth take, though the manner be diuers, the one taking it with shaking, the other without any trembling: so an heart of faith, which yet shaketh and doubteth through much vnbeliefe, may take Christ, as well as an heart doth, which is more fully perswaded: and therefore shall haue the grace promised for his sake, [Page 86] who is receiued by faith.Iohn 3.15. The promise is vniuersall, Who­soeuer belieueth in Christ shall not perish, but haue euer­lasting life: it is not, whosoeuer is fully assured or cer­tainly perswaded of his saluation, but whosoeuer vn­fainedly bel [...]eueth in Christ, shall be saued. Now many a poore soule may cast himselfe vpon Christ, and lay hold vpon him with purpose through Gods grace neuer to leaue him, as being assured without wauering in this par­ticular, that it is best both simply and in comparison to draw neere vnto God, and relie vpon his grace; and so in euent is sure of saluation, who yet would giue a world to be assured of Gods fauour, and fully perswaded that his sinnes are pardoned. An house well builded vpon a rocke is as sure as the foundation: euery thing hanging on a pin or pegg is as sure as the pin or pegg on which it hangeth: True faith firmely groundeth it selfe vpon the faithfull promises of God, and receiueth them as better then life it selfe, from which it will not bee with-drawne by any carnall allurements: and therefore in euent it cannot mis­carrie, for the ground is firme and vnchangeable. The truth of God in it selfe is more certaine then any thing that can bee apprehended by the senses but it is not euer­more so apprehended by vs: and faith which buildeth vpon the infallible truth of God, comming to him when he calleth, relying vpon his grace, because hee hath spo­ken, is in euent no lesse sure, then the foundation vpon which it leaneth is certain & vnmoueable, but in the sense of the belieuer it is not alwayes so, neither are matters of faith receiued by vs with such certaintie, as are other things subiect to the senses, in themselues lesse certaine. Things are to vs according as we conceiue them, which is not euer answerable to the euidence of the thing in it selfe, or to the certaintie in regard of the euent. Things most sure in themselues are sometimes but dimmely dis­cerned of vs, because our eye-sight is imperfect: and things lesse euident in themselues doe appeare to vs most [Page 87] cleare and manifest, when they come within the compasse of sense or reason remayning in vs. Besides, the promises of mercie in Christ being the highest and most spirituall, it is the hardest point of seruice in Christian warfare firm­ly to belieue them: and the da [...]ly weaknesses which wee espie in our selues, the many and strong passions which stil warre within vs, and many times preuaile, doe impell the minde to distrust. When a Christian calleth to mind what strength worldly allurements haue in him, how often hee yeildeth vnto assaults in many pettie temptations, how weake and fraile, dull and negligent hee is in the duties of Christianitie and his particular calling: the conscious­nesse of these things will, no question, trouble the eye of faith. Not that the comfort of a Christian is grounded vpon his strength of grace or any good worke that is or can be done by him: but because his beliefe in the mercie of God cannot be greater then his strength to ouercome worldly allurements, wherby hee might be withdrawne from God, or care to yeeld vniforme, sincere and constant obedience to all Gods Commandements. Againe, it is one thing to haue a thing surely, another thing to know I haue it surely. We seeke many things that we haue in our hands: we haue many things that we thinke we haue lost: so a Belieuer, who hath a sure beliefe, yet doth not al­wayes know that he so belieueth, seeketh but findeth it not; nay, thinketh he is altogether without faith, when he hath it vnfainedly. A man vnregenerate that is wholly corrupt seeth little or no corruption in himselfe: yea, af­ter due, serious and long examination many disorders may secretly lurke in the heart of a man sanctified, which he doth not espie: And is it then any maruell, that a true Belieuer should be vnable (sometimes at least) to say that he doth belieue? yea, that hee should not find it, though he make diligent search and inquirie into his owne heart about it. Looke as children liue in the wombe, and know not themselues, that they doe liue: so it is with many true [Page 88] belieuing soules, who long belieue, before they come to see themselues belieue, and bee able by a reflexed ope­ration of minde to say,2. Tim. 1.11. I know on whom I haue belie­ued. A man of a contrite spirit, belieuing that h s sinnes are pardonable, earnestly desiring remission of sinnes by the merits of Christ, and resting vpon Chr [...]st alone for saluation, assuredly he receiueth forgiuenesse, [...]lthough he be vexed with scruples and temptations, and want the as­surance and perswasion in himselfe that his sinnes bee re­mitted. For faith is necessary to saluation: but full assu­rance that I do belieue in that sort, is not of l [...]ke necessitie. And if a man may belieue vnfainedly, who is not fully assu­red that he doth so belieue, then faith may be certain in the euent, when it is not certaine to the sence of the Belieuer.

§. 3. Faith as it iu­stifieth is a re­sting vpon Christ to ob­taine pardon. Zanch. de re­dempt. lib. 1. c. 13. tit. de Fidu­cia. col. 282. Musc. loc. com. de Remiss. Meisner. dec. 3. pag. 329. Par. in Gal. cap. 2. lect. 24. Idem de Iustif. l. 1. cap. 10. lect. 227. Albizius exer­cit. theol. ar. 2. 8. ad 3. Hom. Of faith. part. 1. August. conf. art. 4. & art 20. Bohemic. conf. art. 6.§. 3. But what faith is necessarie, to wit, on mans part to Iustification? Is it an assured perswasion of our particular election, or that our sins be alreadie pardoned and forgiuen? No: It is one thing to rest on Christ o­beying to the cursed death of the Crosse, that I may ob­taine pardon and life euerlasting from the grace of God, which is the act of true beliefe, required to Iustification: another to belieue that I am one of Gods particular elect people, and that my sinnes are pardoned and done away: which is a priuiledge of grace granted to him who belie­ueth, is sealed by the Spirit, and knoweth assuredly that he belieueth. It is not an action of Christian faith preui­ous or fundamentall to Iustification, for a man to belieue himselfe to be one of Gods elect: for wee come to know our election by the effects thereof, as Faith, Iustification, Sanctification. Wee must first reade the effects of Gods loue in our hearts, and see that he hath wrought in vs the sauing graces of faith, loue, hope, feare, &c. and sealed vs by the spirit of promise, before we can come to know his eternall decree and purpose towards vs: therefore the be­liefe of our particular election is an act of faith follow­ing Iustification, not precedent to it. No man is iustified [Page 89] by belieuing himselfe to be Iust, nor pardoned,Gallican. conf. art. 20. Belgic. confes. art. 23. Bolton walking with God, pag. 320. Pemble, plea for Grace, pag. 258. 259. 260. Rolloc de Iusti­ficat. Heming. Syntagm. Gra­dus ad conuer­sion [...]m 49. Gal. 4.6. Rom. 8.15, 16. by belie­uing that he is pardoned: but if his beliefe be true, he must be truly Iust, before hee can or ought to belieue himselfe to be Iust, and actually pardoned, before hee can be assu­red that he is pardoned. This is the order of spirituall bles­sings conferred vpon vs in Christ, Faith is the band wher­by wee are vnited vnto Christ: after Vnion followeth Communion with him: Iustification, Adoption, Sanctifi­cation, be the benefits and fruits of Communion: Being made sonnes by faith, God sends forth the Spirit of his Sonne into our hearts, crying, Abba Father; and this Spirit beareth witnes with our spirit, that we are the chil­dren of God; assurance or certaine perswasion that our sinnes be pardoned, followes this witnesse of the Spirit, as the fruit and effect thereof. In which it is most mani­fest, that faith in Christ is before Iustification in order of nature, though not in time; and Iustification is prece­dent to the sense & feeling of remission: and therefore that belief which is required on our part to Iustificatiō cannot be an assurance that our sins be pardoned already, vnles the same thing be before & after it selfe, & a man be pardoned before he belieue, or assured that he is pardoned, before it bee granted, or that act of faith which cannot be but in a person alreadie iustified, must go before the pardon of sin.Esa. 1.16, 17, 18 Ezek. 18. [...]1. Prou. 28.13. Math. 6.14, 15. Acts 16.30, 31. Iohn 6.29. & 11.25. Acts 10.43. Acts 16.18. The promise of remission of sinnes is conditionall, and becommeth not absolute, vntill the condition be fulfilled, either actually or in desire and preparation of minde. This is the word of grace, Belieue in the Lord Iesus Christ, and thou shalt bee saued: when doth this conditionall proposition become absolute? when we belieue? What? that our sinnes are pardoned: No: but when we belieue in Christ to obtaine pardon; which is the thing promised vpon condition of beliefe. Assurance that our sinnes bee pardoned is concluded in a practicall Syllogisme thus; He that truly belieueth in Christ hath obtained pardon of his sinnes: But I belieue: Therefore my sinnes are pardoned: [Page 90] where assurance of the pardon of sinne is a conclusion drawne from a two-fold ground, the one expressed in Scripture, the other euident (if true) by the testimonie of the renewed conscience, and presupposeth that hee be­lieueth, and is assured that he doth belieue. Now if assu­rance of remission be concluded from this ground, that he belieueth, and knoweth certainly that hee belieueth, then the beliefe which is required on our parts to Iustification cannot be an assurance that our sins be washed away al­readie. For if we take the word belieue for a perswasion that our sinnes are done away, then the Syllogisme run­neth thus; He that is assured of the pardon of his sinnes, his sinnes are pardoned. But I am assured of the pardon of my sinnes: therefore my sinnes are pardoned. Faith re­ceiueth the pardon of sinne, as it is profered in the word of grace, and groundeth it selfe solely and imme­diately vpon the promise of God in Iesus Christ: But the ground, whereupon a sinner in himselfe guiltie should build assurance that his sinnes are pardoned, without some other act of faith comming betwixt the promise & that assurance, there is none. The Gospell offereth pardon to the thirstie and burdened, if hee will receiue it: assu­reth them of pardon, who haue embraced the promise: but where shall wee finde ground, whereupon the guiltie person who belieueth not to remission of sinnes may bee assured, that his sinnes not actually pardoned, are yet par­doned and blotted out of Gods remembrance? Faith ta­keth the pardon presented to it in the word of promise, and trauailing with it, bringeth forth actuall remission of sinne, which vpon our faith we receiue. Assurance is not before pardon, nor actuall remission before faith, vnlesse the effect be before the cause, and the same thing be both cause and effect. To be [...]ieue in Christ to saluation is to receiue him. Iohn 1.12. Heluet. confess. art. 15. But to receiue Christ as hee is offered vnto vs in the Gospell is not to be assured that our sinnes are al­readie pardoned in and through Iesus Christ, but to rest [Page 91] vpon him for pardon. Before the act of iustification faith hath for obiect this proposition concerning the future, To mee belieuing my sinnes shall bee forgiuen: but after the promise is receiued and pardon obtained,Par: de Iustific: lib. cap. 10. it hath this proposition concerning the present or time past, To me belieuing in Christ my sinnes are forg [...]ued. And thus the horned argument of the Iesuite,Bellar. de Iustif. lib. 1. cap 10. Sect. ratio se­cunda. Idem de Eccl. lib. 4. cap. 11. §. Sectary nostri. whereby he would proue, the speciall mercie of God not to be the obiect of faith Iustifying, and our doctrine in that point to b e grosse and absurd, is easily vntied, For thus he reasoneth; Iustifying faith goeth, before Iustification: But faith in the speciall mercie of God followeth Iustification. For hee that belieueth the pardon of his sinnes, is either iust before or not iust; if iust before, then faith iustifye [...]h not; if vniust; then belieuing that his sinnes bee pardo­ned, he belieueth a lie. Our answere is, that speciall faith hath the sundrie acts; but to this purpose specially two. The first heartily to desire, earnestly to thirst after,D. Field of the Ch: lib. 3. cap. 44▪ Bolton of wal­king with God pag. 321. 322. To belieue that my sinne is now forgiuen in Christ is ra­ther an act of experience in a Belieuer now iustified then that beliefe which is requi­red to Iustifi­cation. P. Bayn. Helpe to true Happines. part. 2. qu. 9. humbly to intreate for acceptation and confidently to rest vpon the promise of free remission: The other comfortably to assure and perswade, that that is granted, which was desired and receiued in promise. Faith by her first act ob­taineth and receiueth pardon, and doth not finde vs iust, when wee begin to belieue: by her second act, shee doth not actually iustifie but finding the thing done, certifyeth and assureth vs of it. So then speciall faith in her first act, is before Iustification, and procureth, obtaineth and receiueth pardon, but then shee hath not the per­swasion of it as alreadie done in her second act shee pre­supposeth the thing done, and alreadie obtained, and so truely perswadeth the belieuer of it, but procureth not the doing of it. Before Iustification faith seeketh and receiueth the promise of forgiuenesse: after Iustification, it comfortably assureth of the blessing obtained: in both it hath for it obiect the speciall mercie of God in Christ. Faith receiueth Christ offered in the Gospell and it per­swadeth [Page 92] and assureth of pardon in Christ receiued: both these bee the acts of faith, sometimes expressedIustifiing faith hath some acts as a cause dis­posing prepa­ring and fit­ti [...]g vs to the receit of that gracious sa­uour, whereby God doth iu­stifie vs; and other, as a susceptiue cause, recei­uing, embra­cing and en­ioying the same. In the former respect faith consists not in a per­swasion that wee are the sons of God, but in the lat­ter Feild: ap­pendex to the fifth Booke second part. in the definition of Iustifying faith: but if we speake of faith as it iustifyeth it peculiarly embraceth Christ with his be­nefits as he is profered in the word and Sacrament. For faith which is required to Iustification is not a perswasion or knowledge of things alreadie possessed, but a confi­d [...]nce of things promised and vpon belieuing to bee obtai­ned, which in the order of causes, not in time, doth goe before remission of sinnes. Who knoweth not, that we must belieue, that we might be iustified? Iustified, I say, and not certified of Iustification by the benefite of faith. The Scripture is cleare; Belieue, and thou shalt be saued, God iustifieth the circumcision by faith; and the vncircum­cision through faith. Doe not these, and many the like passages shew, that Iustification and not onely the sense and manifestation of Iustification alreadie obtained, doth depend on faith.

§. 4. It may bee said, we are iustified before in Gods decree. Indeed whom God doth iustifie, them he decreed to iustifie from all eternitie, but whereas election is mani­fested by faith as by its effect, iustification doth depend vpon faith, as its cause, and wee are iustified by faith as the instrument thereof. For election is an act immanent and eternall,§. 3. Act. 16.31. Rom. 3.30. but iustification transient and in time, in­ferring some change in the person iustified, not physiciall, but morall & in respect of state,§. 4. whereby it comes to passe that the person is in another condition and account then he was before. In briefe, the act of faith preswading of the pardon of sinne alreadie obtained by belieuing, and glory­ing in the sense of Gods mercie, must bee distinguished from that act of faith which iustifieth; and is a leauing or staying vpon Christ to obtaine remission; the priuiledge of grace and comfort which comes to the soule by belie­uing, must be distinguished from the condition of the couenant, which is required on our parts, before wee [Page 93] can obtaine pardon. This is the rather to be noted,Fishers an­swere to cer­taine articles. be­cause the maine cauils of the papists against our doctrine touch [...]ng particular confidence in Gods mercie, and cer­tainetie of saluation, are grounded vpon this surmise, that wee make that faith, which is an assured and certaine per­swasion of our particular election, iustific [...]tion and salua­tion, to be the sole cause, to wit, on Mans part, of Iusti­fication: whereas Iustification it selfe must goe before the assurance of it, and such▪ persons▪ onely can haue true assurance and certaintie of their Iust fication, election, and Saluation, who doe vnfainedly belieue and know assuredly that they belieue as they ought. And it makes much for the comfort of many faithfull people, who commit their soules vnto Christ Iesus, and depend vpon him and no other for saluation, who yet are much per­plexed, as if they had no faith nor could doe ought pleasing vnto God, because they want this certaine assu­rance of the remission of their sinnes; whereas if they had learned what it is to belieue vnto Iustification, and trust vnto the promise for pardon, they might for the present take comfort in this, that notwithstanding their feare, they relie vpon Christ [...]nd commit their soules vnto God as to their faithfull Redeemer, and might with more ease and speed grow vp vnto the desired comfort and assurance, when they should distinctly perceiue and discerne the ground [...] of faith and assu­rance, by what steps and degrees they must clime from the one vnto the other.

CHAP. VIII.

§. 1. How Faith as­sureth of salua­tion.§. 1. IT is a Principle, common amongst our Aduersaries, that eue [...]y conclusion issu­ [...]ng from one proposition reuealed ex­pressely in Scripture, & another clearely and certainely knowne otherwise, and by euident and good consequent added vnto it, b longs to faith and is belieued by no other habit, then of faith. As for exam­ple; All the dead shall rise. Peter is dead: therefore Peter shall rise. The conclusion is Theologicall and belongs to faith, though it be not expressely written, that Peter is dead, or that he shall rise againe. So it is in this present matter; All that belieue sh [...]ll bee saued: this propositi­on is of faith because it is immediately reuealed and ex­pressely written. But I belieue; this is certaine by the testimonie of the renued conscience, to him that hath proued himselfe to be in the faith. The conclusion, there­fore I shall be saued, is certaine by faith: because it is inferred of one thing belieued, and another that is eui­dent. And although the holy Ghost, not tying him­selfe to termes,1. Ioh. 4.13. and 3.14. and 5.13. Rom. 6.8. doe somtime call it knowledge, yet cal­ling it againe belieuing alone, or belieuing and knowing, it is manifest such a knowledge is intended, as not only flowes from the principles of faith, but also is reduced to the same habite. For with what other eyes can the soule behold the heauenly light of the Gospell. How shall that confidence, ass [...]rance or certainetie which is created by the mixture of the light of the Scripture, with the light of a good conscience renued by the holy Ghost, be­long [Page 95] to any humane knowledge, when the Scripture saith expressely, The promise of the Spirit is receiued by faith; and whe [...]esoeuer in all the Byble,Gal. 3.14. the Gospell is reuealed, men are called vpon to belieue. And if there be granted a certainetie of a mans owne speciall standing which certainetie arises from the Scriptures, one ground thereof being a proposition or sentence immediately diuine, the other inferred and concluded from that which is diuine: it must bee granted also, that it is a worke or effect of faith. The Scripture reports how many of the children of God were tried by mocking and scourging, Heb. 11.36. by bands and imprisonment, they were stoned, hewen asund­der, tempted; they wandered vp and downe destitute and afflicted: All which the Apostle saith, They did by faith and confidence of the promises; and yet their assu­rance was no other, nor otherwise begotten, then the ordinarie assurance of all Gods children, which is con­cluded by ioyning the light of their conscience kindled by the holy Ghost, and ruled by the Scriptures, to the immediate light of the conditions reuealed in the Scrip­tures. Faith which is belieued or the doctrine of faith is written in the word of God, the holy Scriptures: but faith whereby wee belieue, or of the heart, is written engrauen, rooted in the heart out of the word of God by the holy Ghost, and knowne, not belieued, by the testimonie of the renued conscience enlighned by the Spirit and directed by the word: for the rule by which a man discerneth himselfe to belieue, is the doctrine of Gods word, declaring the qualitie of Faith: And the certainetie or assurance which a iust person hath of his particular Iustification, depends vpon the right appli­cation of two propositions; one immediately diuine and ertainely belieued, Whosoeuer belieueth in Iesus Christ shall bee saued: the other inferred and concluded from hat which is diuine, certainely knowne according to the direction of the word But I belieue.

[Page 96]§. 2. This assurance is not such,§. 2. What maner of assurance is obtained. as whereby a man is made absolutely out of all doubt: but such as many times is assaulted, and shaken with many difficulties, feares and doubts: which notwithstanding a [...]ise from the the nature of faith, as if it ought to bee: but from the frailtie and corruption of our euill nature, by reason whereof faith is not such as it ought to be It is not the office of faith to cherish and maintaine such feares and doubts, but to resist them, to fight against them, and so much as is possible to expell them, and dr [...]ne them out. But yet by reason of the strength of our naturall corruption, and the weakenesse of our faith, wee at­taine not to this; and how much the weaker our faith is so much are wee the further from it. Againe the dayes of faith are as the seasons of the yeare, s [...]me faire, some foule; one while a Sun-shine summer, another while a long and tedious winter, sometimes no more but a storme and away. Our eyes are not alwayes alike in­tent to the word of God; we doe not alwayes alike con­ceiue the promises of God: nay, temptations sometimes hide them out of our sight. The effects of grace doe not alwayes appeare the same, yea sometimes they seeme to bee quite ouerwhelmed which containe effects. And in nature it selfe there is a voluntarie shrinking and re­linquishing of the comfort of faith, through the seeds of vnbeliefe that originally are sowen in vs.

§. 3.§. 3. The particular certainetie of remission of sinnes and eternall saluation, which Iust persons attaine vnto vpon their Repentance, Faith and Obedience, is not equall in certaintie and firmenesse of assent, to that assu­rance which they haue about the common obiect of faith; to wit, concerning the articles of Creation, Incarnation, Resurrection, or the like: because these articles are totally and immediately reuealed in holy Scripture; but that his sinnes in particular are remitted, depends vpon an Argument, whereof onely one part is immediately [Page 97] the word of God, and the other a collection arising vpon reflection and obseruation of a Mans owne qualities and actions and the conclusion is more or lesse certaine accor­ding to the condition of the second proposition. It is a thing more certaine and euident to faith, that God gaue Christ to die for sinners, that whosoeuer belieueth in him, should not perish, but haue life euerlasting; then it is to my conscience, that I belieue with well-rooted and al-seasoning confidence: I haue greater assu­rance, that God is faithfull and true, then that my heart is vpright: Therfore I haue greater assurance, that the true belieuer shall bee saued, then that I my selfe am receiued vnto mercy. Albeit faith doe sometimes stagger and wander as touching the very principles themselues and immediate word of God; yet because the truth and certainetie thereof is more easily and better conceiued, they are for the most part more familiarly and readily belieued. But the conclusions, because of themselues they are vnknowne, and haue their light only from the principles, are not so firmely apprehended as the principles themselues, whilest doubts haply may bee cast, least there bee any error committed in the ap­plication and vse thereof. It is a principle deliuered for assurance of saluation, Belieue in the Lord Iesus Christ: and thou shalt bee saued. Hereupon the faithfull man inferreth to himselfe, I belieue in the Lord Iesus Christ: therefore I shall bee saued. In this either con­fusedly or expressely inferred, he comforteh himselfe, and reioyceth in God, and in hope thereof chearefully serueth God, calleth vpon his name, in patience expecteth the reuealing of his saluation. And yet often­times it falleth out, that hee questioneth his faith, and not seeing such effects thereof as he supposeth there ought to be, maketh doubt lest haply he be deceiued, and though the principle be true by which he first belieued, yet hee is iealous lest he haue misapplied it to himselfe.

[Page 98]§. 4. This will appeare in the seuerall states or sorts of true Belieuers.§. 4. The seuerall states of Be­lieuers. Esay 42.3. Math. 12 2 [...]. There is a state wherein faith is a smoa­king weeke, desiring that it could belieue, rather then getting vp to feele it selfe belieue, discouering it selfe by earnest sighes and groanes for mercie, and hanging vpon Christ, though the Belieuer can scarce tell whether hee rest vpon him or no: This faith is certaine in euent, but the Belieuer in this state is farre from particular assurance of his saluation. Againe, though faith bee not troubled, but doe quietly stay on Christ, and taste God good in let­ting them find peace with him; yet such is the infancie of spirituall vnderstanding in Christians, specially now first conuerted, that they doe not returne into themselues, and iudge of that they doe, and of the great consequence of that they doe. Hence it is that they will tell you, they find God good to them, and goe on chearefully in duties for the present: but they come not to behold the stabilitie of their saluation. The child liues before hee knowes that he doth liue; and knowes he doth liue, before he knowes the cause of life, or the inheritance whereunto he is borne: and so it may be and is with a Belieuer.Psal. 31.22. & 77.3, 8, 9, 10. There is a state in which faith is exercised with temptations from vnbeliefe or otherwise, by which opposition the soule is kept from obtaining this certaintie, being encountred with doubt­full appearances, which it cannot well answere and cleare for the present. There is a state wherein faith is now growne vp, and hath either out-wrestled, or otherwise is exempted from knowing such temptations: in which con­dition the faithfull doe perswade themselues,Phil. 1.19, 20. 2 Tim 4.18. that Gods mercie, and truth and power shall carrie them through vnto saluation: But when now our consciences shall come to testifie through faith and experience this happy estate, we are subiect by neglecting meanes, laying downe our watch, giuing the reines to our lusts, or by secret deser­tions ere-while to loose for a time this comfortable per­swasion, the Spirit not speaking in vs by his light as here­tofore, [Page 99] and our consciences and faith so hurt and woun­ded, that the actions of them are troubled, depraued as we see the like befalleth the naturall senses and reason. Wee see through Melancholie what reason comes to imagine, how that some should seeke to kill vs, who neuer thought vs hurt; How the eye thinkes it seeth things yellow and red, when they are nothing so; the taste things bitter, when they are sweet: So the sight of faith and conscience, when nothing but sinne, guilt, wrath, angry desertion ouer-lay it, it seemeth to see euery thing for the time, of like colour to those things wherewith it is possessed. Thus sometimes the strong faith is shaken greatly and strongly assaulted, so that he that vnspeakably reioyced in the sal­uation of the Lord, by hastie cogitations is brought to say, I am cast out of the sight of thine eyes. Psal. 31.22. And if faith escape these rockes, may not yet a more serious examina­tion of our wayes, and through fight of our nakednesse, imperfections, and manifold transgressions; the strength of our lusts, the disorder of our passions, our daily failings, and that great weaknesse which in trials wee shall finde in our selues: may not those things, I say, raise feare in the heart of a sound Belieuer, as not altogether without the reach of possible danger, without repentance and greater constancie in performing all Christian duties then hither­to he hath made proofe of, specially if the apprehension of the multitude and hainousnesse of sinnes bee quicke­ned by afflictions, or the liuely cogitations of the terrors of the day of Iudgement? Neuerthelesse, as a childe af­frighted runneth to the Father, looking for defence and helpe of him, euen so in the middest of all feares, temp­tations, difficulties, and distresses, faith is still running vn­to God, still importuning him, calling vpon him, expo­stulating with him, casting it selfe still vpon him, depen­ding vpon his aide, and expecting of him that things be­come otherwise then presently they are.

§. 5. Thus faith of adherencie is stronger then faith of§. 5. [Page 100] euidence,Faith of ad­herence stron­ger and more necessary then faith of eui­dence. and beliefe in Christ for remission, then assu­rance of pardon and forgiuenesse: And as faith in Christ is stronger then particular certaintie of our saluation; so it is it more necessary. For beliefe in Christ is absolutely ne­cessarie to remission of sinnes, in all them that bee of age and discretion: but assurance comes not at first when we belieue, but by little and little as God seeth it requisite, according to the triall he hath appointed to make of vs. Without faith in Christ as the onely authour of saluation and sole end of faith, with whom our soules seeke perfect vnion, it is impossible to please God: no action, though in it selfe neuer so good or holy, is truly acceptable, vn­lesse it be quickened and enliued by this faith: But ma­ny poore soules that want assurance of Gods speciall fa­uour, are tenderly beloued of him as heires of saluation, & their good works accepted in Iesus Christ. A Christian of an humble and broken spirit, denying himselfe and re­nouncing the World, belieuing that his sinnes are pardo­nable and earnestly desiring remission of sinnes by the merits of Christ; resting vpon Christ alone for saluati­on, and ioyning with this desire and affiance the sincere, vnpartiall practice of obedience to all Gods Comman­dements, according to that measure of grace which hee hath receiued, without question he shall receiue the inhe­ritance of eternall glorie, although he may be scrupulous in himselfe, wanting this perswasion and assurance that his sinnes are pardoned. And yet because God hath com­manded vs to labour for the perfection of all graces, we are sure this must bee intreated for, and haue a promise that it shall be granted, as God seeth meete, both for the time and measure of it.

§. 6. Infallible assu­rance of salua­tion may bee obtained.§. 6. That not only some vncertaine hope and dimme sight of Gods fauour, but euen assurance is to be sought, and may be obtained, is thus manifest. Faith may receiue what the Word doth testifie: for the Word of God is the obiect of faith. But there is a word testifying thus much, [Page 101] that my particular person beholding the Sonne, and belie­uing on him, shall haue eternall life, and be raised vp at the last day; that there is no condemnation to me being in Christ.Acts 10.43. 1 Thes. 5.10. Luke 2 10, 11. Esay 9.6. 1. Iohn 3.15. Iohn 6.35. 1. Iohn 5.10, 13 Neither could Iohn with the faithfull belieue Gods loue towards them in particular, if some word did not shew it. For the Papists themselues will not say, that all o [...] them were priuiledged with singular reuelation Our Aduersa [...]ies reply, that there is no Word of God, saying, Cornelius belieue thou that thou shalt bee saued: and where there is no word, there is no faith: for these two are relatiues. This cauill is easily remoued: for that cannot be belieued as out of the Word of God, which is not found in the Word of God expressely,Bellar. de Iustif. l. 3. cap. 8. §. 1. or by conse­quence but whatsoeuer is found there expresly, or may eui­dently by direct consequence be deduced thence, that may be belieued as out of the Word of God. Now howsoeuer it be not said in so many syllables, Peter, Thomas, Cor­nelius thy sinnes are remitted to thee belieuing, yet eui­dently so much may be concluded out of those generall promises, Euery man that belieueth shall haue eternall life: for the vniuersall doth include it particular. There­fore the messengers of the Lord of Host, doe giue notice to their Congregations, that the matter which they pro­claime in the Name of the Lord doth concerne them, and euery of them, saying in effect,Acts 13.26. & 3.26. & 2.38. 2. Cor. 5.20. To you is the word of this saluation sent. What they say to all men, they say to e­uery man: what to penitents, to euery penitent; what to Belieuers, to euery Belieuer; what to sinners and vn­godly, to euery sinner. God gaue his Law to all Israel, speaking to all, as if hee had spoken namely and particu­larly to euery one, Thou shalt haue no other Gods, &c. Exod. 20.1, 2. May not, ought not a man to inferre thence, I must haue none other Gods, &c. The promise of the Gospell runnes thus, If thou shalt confesse with thy mouth the Lord Iesus, Rom. 10.9. and belieue in thy heart that God raised him from the dead, thou shal [...] be saued. Is not this spoken to euery [Page 102] man particularly? May not hee as out of the Word in­ferre, If I belieue I shall bee saued? Our Sauiour Christ had said nothing namely to Paul and Silas as touching the Iailer, that if hee did belieue he should be saued: But out of that vniuersall,Iohn 3.16. Act. 16.31. Whosoeuer belieueth shall bee sa­ued, they proclaime comfort to him in speciall, Belieue thou, and thou shalt be saued. There is nothing found in Scripture expressely touching this or that mans resurrecti­on in particular: is it not then to bee belieued out of the Word? The Scripture saith to him that belieueth, Thou shalt inherit eternall life, as much as it doth to any parti­cular man now liuing, Thou shalt rise againe. Because our Sauiour said to the Apostles,Iohn 20.23. Whosoeuer sinnes yee remit, they are remitted, our Aduersaries (though falsly) would collect; that their Priests haue power to absolue a man from all his sinnes. Doe they know assuredly, that what was spoken to the Apostles, was spoken also to their Priests, though there bee no particular mention of them in the Gospell; and will they not allow vs to inferre a particular from a generall?Psalm. 23.1. Iob. 19.25. Dauid could say, The Lord is my shepheard; Iob I know that my Redeemer liueth: which they belieued out of the Word, grounding themselues vpon the promises of mercie. And wee now liuing by the same faith, hauing the same pre­tious promises, being led by the same Spirit, may out of the word of life be assured that our sinnes are for­giuen and couered. Moreouer euery faithfull soule in particular doth finde,Psalm. 103.3.4. heare and reade in the word, Who forgiueth all thine iniquities, and healeth all thine infir­mities. To euery faithfull soule in speciall the Lord saith,Isay 43.25. Psalm. 103.17. Mica. 7.19. Ier. 31.34. Rom. 11.22. Eph. 5.10. Math. 19.17. I euen I am hee that blotteth out thine iniquities for mine owne sake, and remember thy sinnes no more. This hee speaketh to singular belieuers, not to some per­sons only as it is euident in that the Scripture doth in vni­uersall repeate the same thing. What our Sauiour said to the young man, If thou would'st enter into life, keepe the Commaundements, the papists teach that is spoken to [Page 103] all men, and if a man fulfill that condition hee may be­lieue to be saued. Looke how they know the words spo­ken to the young man so many hundred yeares past to be directed vnto them: by the same rule may euery faithfull soule interest himselfe in all the gracious and louely spee­ches, wherewith God from time to time hath comfor­ted his people, and take vnto himselfe those promi­ses, answers and assurances that God hath at any time made and giuen vnto them, resoluing of all the rest that which in one case the Apostles exemplifyeth of that that was written of the Iustification of Abraham, that those things were not written for them onely, but for thē also who belieue as they had done. Rom. 4.23. The word then spea­keth in particular to them that belieue; but can a Christi­an, know & be assured that he doth truly belieue? Such as truly belieue, may know they belieue, as hee that hath a iewell in his hand, may know that hee hath it. Paul did know on whom he had belieued: 2. Tim. 1.12. the poore man in the Gospell cryeth, Lord I belieue: Dauid saith, I belieued, Marke 9.24. Psal. 116.10. 2. Cor. 4.13. and therefore I spake; Hezekiah prayeth, Lord remem­ber mee how I haue walked before thee in truth, and with a perfect heart: Iohn concludeth thus,Esay 38.3, 4. 1. Iohn 3-24. Hereby wee know that he abideth in vs, euen by the Spirit, which he hath giuen vs. How could we say euery one we belieue, if wee might not know it? Can wee speake that truly, whereof wee can haue no certaintie? When I see one, or trust to a mans word promising me this or that, I know I see him, trust to him and rest on him for that hee hath promised: Shall I by faith, see Christ the Sonne, and rest on him, and yet know no such thing?1. Iohn 3.19. 1. Cor. 2.11. Carnall confidence may be discerned, why then should it be impossible for a true Belieuer to know that hee doth belieue? The Spirit of man discerneth what is in man: he knoweth what is in himselfe, though not euer the measure or quantitie there­of. Hee that loueth his Brother, knoweth the loue, where­with he loueth him: and he that belieueth in God, may [Page 104] know the faith, wherewith he belieueth. Many beguile themselues, while they stand in opinion they doe belieue, and belieue not at all. What then? Shall hee that belie­ueth vnfainedly be altogether vncertaine, whether he be­lieue, or no? There is that boasteth when his soule hath naught: yet men whom God hath blessed with abun­dance, may know that they be rich. Many are deceiued in matters of faith and true worship of God; shall not a Christian then bee certaine of his Religion? A man that dreameth of hono [...]r & promotion, plentie and abundance, may liue in infamie and disgrace, penurie and hunger: and yet they that bee promoted to honour and liue in plentie, may assuredly bee perswaded of what God hath giuen them. Some mens senses are deluded, shall euery man therefore bee in suspence of whatsoeuer hee seeth or hea­reth? He that is falsly perswaded of his good estate and strong faith, deceiueth his owne soule: shall he therefore that vnfainedly embraceth Christ, and resteth vpon him, be euer at vncertainties, whether hee doth belieue or no? The heart vnregenerate is deceitfull and wicked aboue all things:Ier. 17.9. Bellar. de Iustif. lib. 3. cap. 8. sect. Huius argu­menti. To bee in the faith, is to haue faith in them. Rom. 8.1. & 5.9. Ephes. 3.17. 1. Iohn 4 16. Rom. 8.8. 2. Cor. 13.5.6. Ephes. 3.17. the heart regenerate is true and faithfull: In re­spect of the exact measure of grace and strength the re­generate are oft deceiued: but of the truth of grace they may bee assured: in some particular resolutions they bee ignorant of their owne hearts: but of their generall pur­pose they may firmely and truly be pe [...]swaded. Paul bids vs to proue and trie our selues, whether we haue not that faith, by which Christ dwelleth in our hearts, which worketh by loue, which is the faith of such as are accep­ted with God, are purged from their sinne, and are be­come Temples of the Holy Ghost: intimating that by examination it is to bee discerned and knowne whether wee belieue. And if wee may know that wee haue faith, whereby Christ dwelleth in vs by his Spirit,R [...]em. annot. in 2. Co. 13.5. sect. 1 and wee in him, then may wee know also that wee haue repented truly of our sinnes: for faith and repentance be insepera­ble [Page 105] companions, and who so hath the one, hee cannot be destitute of the other. It is one thing to repent, another to belieue: but these two liue and dwell together, that if one be wanting there is neither in truth.

§. 7. They obiect further, It sufficeth not to belieue vnto saluation,§. 7. Bellar. de Iustif. lib. 3. cap. 6. Acts 8.37. but a man must belieue with his whole heart: which no man, say they, can certainly affirme. In­deed faith sincere, vpright, and wel-rooted is required on our parts to Iustification,1. Tim. 1.5. but not absolutely perfect in degree, without weaknesse or defect: And this may be knowne by him that hath it, else could not the Eunuch haue answered, I belieue; nor Dauid haue promised,Acts 8.37, 38. Psal. 86.12. & 138.1. Psal. 119.10.69 I will praise thee, O Lord, with my whole heart, with my whole heart haue I sought thee. But in these and such like passages, thePsal. 119.2. Deut. 4.29. Ier. 29.13. 2. Chron. 15.15. Prou. 3.5. whole heart noteth the integritiePsal. 73.1. & 57.11. & 28.6, 7 and vprightnesse of the soule, not the perfection of grace without any infirmitie or defect; as on the contrarie, a fraudulent or hypocriticall heart is calledPsal. 12.2. an heart de­uided, and the whole heart is opposed to a fained and hy­pocriticall heart; as the Lord complaineth by his Pro­phet,Ier. 3.10. Iudah hath not returned vnto me, with her whole heart, but fainedly. And thus wee shut vp this first reason, That which the Scripture saith to pertaine to all and singular Belieuers,Luke 7.50. Marke 16.16. that euery Belieuer may cer­tainly assure himselfe of by faith: But the Scripture sheweth remission of sinnes to pertaine to all and euery Belieuer.

Againe, What we are taught to aske of God in Prayer, and haue a promise to obtaine, that by faith wee may bee assured to obtaine.Marke 11.24. 1. Iohn 5.14.15. Psal. 145.18. For God that hath commanded vs to pray, and directed what to aske according to his will, and promised to grant the desires of them that call vpon him in truth according to his Commandement, hee will not denie his promise, nor goe backe from the thing that he hath spoken. But we are commanded to aske the par­don and forgiuenesse of our sinnes, and haue a promise to [Page 106] be heard in that which we desire. Therefore by faith wee may be assured of the particular remission of our offences. Our Aduersaries except, that what wee are assured of alreadie,Bellar. de Eccl. l. 4. cap. 11. prae­terea. In what sence forgiuenesse of sinnes is to bee praied for. that wee cannot aske of God in prayer: and therefore if wee be assured of pardon, wee must not pray for pardon. What, is it lawfull in no sence to pray for that whereof we are assured? Dauid prayed to God for the pardon of those sinnes, which hee belieued by faith were forgiuen (for so was hee assured from the Lord by the Prophet Nathan) vnlesse wee shall charge him with infidelitie for not belieuing the Prophet: since the speech was so plaine, that he could not but vnderstand it. I haue sinned against the Lord: 2. Sam. 12.12, 13. A plaine and true confession. The Lord also hath put away thy sinne, thou shalt not die. As plaine and certaine an absolution. Will our Aduersa­ries come in here with their vaine distinction of guilt and punishment, of temporall and eternall? If they doe, it is to no purpose. For whatsoeuer the respects were in which Dauid prayed for the forgiuenesse of his sinnes, once this is cleare, that hee prayed for it: and then what remaines, but that our aduersaries must condemne him of sinning grieuously in asking God pardon for those sinnes, which he belieued by faith were forgiuen him; or of infidelity for not belieuing; or else grāt it lawful in some regard to craue pardon, when it is alreadie granted, and belieued to bee so. But further it is manifest, that both guilt and punish­ment were remitted: because the Prophet precisely men­tions both parts. The Lord hath taken away thy sinne: There is the guilt wipt away. Thou shalt not die: There is the punishment forgiuen, the whole punishment, the whole penaltie of the statute concerning sinne. And yet nothing is more cleare,Psal. 32.1, 2. Psal. 51.1, 2. then that Dauid begs pardon both of the guilt and punishment of his offences, and that God would make him see and feele this forgiuenesse of his eue­ry day more and more. Neither yet doth it follow, that then prayer for forgiuenesse is an effect of a weake faith; [Page 107] because though our faith were strong, yet the feeling of our owne wretchednesse, the iust desert of sinne, and the wrath of God due vnto vs, would wring out such entrea­tie from vs: as wee see the extremitie which our Sauiour Christ was in vpon the Crosse made him cry out so main­ly, My God, my God, why hast thou forsaken me? Math. 27.46. al­beit he was fully assured that God neither had, nor would vtterly forsake him. Againe, one chiefe reason and end of our praying to God for pardon is, that wee may alwayes acknowledge, that euery sinne committed by vs deserues euerlasting damnation of it selfe, and should euerlasting­ly be punished, if that God had not accepted our Sauiour Christs satisfactiō for vs: By which though we are freed if we rest on him by faith, yet both it is our duty according to Gods Commandement to sue for pardon for his sake; & in truth if we do it not, we haue no reason to perswade our selues that our sinnes are pardoned. For howsoeuer it is true, that Christ our Head hath paid the price of our ran­some, yet it is also true, that wee euery day deserue dam­nation, and must entreate God for pardon, that so wee may come to that assurance, which the Lord hath enioy­ned vs to labour and seeke for.Zech. 12.10. The Spirit that leadeth vs to Christ, doth stirre vs vp with all earnestnesse and con­fidence to craue pardon and forgiuenesse of our sinnes. These two confidence and prayer God hath ioyned to­gether, & no man can or may put them asunder. Our faith assureth vs not of forgiuenesse of sinnes without prayer, but that God forgiueth vs when wee pray: Nor is this heauenly pledge, while dormant, though truly dwelling in our soules, immediately apt to iustifie. Matters of faith be of diuers sorts: Some fully acted and done alrea­die, and those we only belieue, we doe not pray for them; as the Creation of the World, the Birth, and Death and Resurrection of Christ, and other such like: Other-some are belieued, as designed, promised, and in a sort con­ferred, but not yet fully acted and effected to vs: which [Page 108] we so belieue by faith, as that still wee pray for them, till they bee fully accomplished and effected.Bellar. de Iustif. lib. 3. cap. 11. Rhem. annot. in Rom. 8.38. §. 8. Math. 9.2. The Papists confesse, that Peter, Paul, and some other particular persons to whom our Sauiour, said, Thy sinnes are for­giuen thee, were assured of the remission of their ini­quities: and yet they ceased not to pray, Forgiue vs our trespasses. Doe they not see then, that prayer for par­don will stand well with assurance of remission? And why doe they condemne that in vs, which was well done by others.

§. 8.§. 8. More distinctly, wee continue daily to aske of God forgiuenesse of sinnes, according to the directi­on and commaundement of our Sauiour Christ, in sundry respects.

1 First, because notwithstanding former assurance of pardon, if we take our eye off Christ, the remembrance and conscience of sinne must needs trouble and disquiet: so that wee must still looke to Christ for forgiuenesse, and faith lookes vnto him as a Petitioner.

2 Secondly, we pray daily that wee may haue greater assurance and more comfortable feeling of Gods loue. Our faith being weake giueth but weake assurance, and therefore wee begge daily to bee setled and established more and more in the assurance of his fauour.

3 Thirdly we sinne euery day, and therefore aske pardon daily: because wee are to receiue actuall pardon from God continually, both for our originall corruption, which alwayes in this life abides with vs, and for actuall sinnes, which wee daily and hourely commit against the Ma­iestie of God. Hee that once belieueth is thereby made a member of Christs mysticall body, and so hath all his sinnes satisfied for by the death and sufferings of his Head Christ: But yet it is the good pleasure of God, that hee should daily bewaile his offences and craue pardon for them, that he might receiue, feele and be assured of the forgiuenes of his particular and daily infirmities. Euen af­ter [Page 109] the infusion of faith most perfect,1. Ioh. 1.8.9. Psal. 32.3.4. 2. Sam. 12.12.13. with Psal. 51.1.2. &c. faithfull repentance for sinnes committed, is as absolutely necessarie to salua­tion, as the first infusion was.

4 Fourthly, God is not off and one, hee plaies not fast and loose: but whom once he iustifieth from sinne hee neuer remembreth sinne against them: Neuerthelesse, we must begge the continuance of his grace, that his merci­full pardon may bee a gift without repenrance. Faith is a suter to God for the accomplishment of his promises; and because wee are assured of his vnchangeable loue, we begge with greater affiance the continuance of his mercy: prayer being nothing else but the streame or riuer of faith, and an issue of the desire of that which ioyfully wee belieue.2. Sam. 7.15.27. 1. Chron. 17.25 Dauid being certified that God would for euer stablish the kingdome in his house and posteritie, for­beareth not to pray that it might bee so. Our Sauiour Christ knew that his sheepe should neuer perish; yet hee prayeth, Holy Father, keepe them in thy name. Iohn 10.28. Iohn 17.11. Psal. 16.10. Heb 5.7. Iohn 1 [...].5. 2. Tim 4.18. Hee prayeth also for deliuerance from death and glorifi­cation, of both which he was fully assured. Paul knew assuredly the Lord would deliuer him from euery euill worke, yet without ceasing hee prayeth to bee deliuered from euill. Assurance to speed is that which addeth great feruencie to prayer.

5 Fiftly, albeit by faith in the promise of God, we now rest assured of the remission of sinnes, yet wee still pray, forgiue vs our treaspasses, that we may more fully and really possesse & enioy, what we belieue we already haue in Gods affection, and doe in part enioy. The remission of sinnes is by faith manifested to our conscience, and in part we reape the comfort, fruite and effect of it in this life: but still we are clogged with sinne, wee liue in mi­serie and sorrow; in our selues wee are condemned wretches; still wee are lyable to many temporall and spirituall chastisements and desertions for sinne, and liue in a sort as exiles and banished men from the immediate [Page 110] and cleare vision of God. Therefore being still in case, as if our sinnes were not completely pardoned, sinne as yet abiding in vs, and subiecting vs to the displeasure of God disliking it, and to his Fatherly chastisement accom­panying the same, we pray for forgiuenes more absolute and intire euery day in the fruite, effect and comfort of it. True it is,How iustifica­tion is full and intire. that persons iustified haue full title vnto, and right in that mercy of God, which as it hath alreadie deliuered them from the dominion and con­demnation of sinne, so it will in the end wholly free them from all remainders of sinne, and those cha­stisements, afflictions and miseries wherewith they a [...]e exercised in this life, and in this respect the re­mission of their sinnes is full and perfect: but so long as they liue in this vale of teares, sinne hath it abi­ding in them, and they are subiect to many calamities by reason of sinne, from which they heartily desire and pray to be deliuered.

6 Sixtly, we haue the grant of pardon sealed in our con­sciences, and possesse it priuately in part, but as yet the Iudge hath not solemnely pronounced his sentence of ab­solution, nor set vs in full and reall possession, of absolute, compleate, intire acquittance & remission. This therefore we expect, and pray for, which will not be till the time of refreshing come.Acts 3.19. So long as we walke by faith, and not by sight, we still pray for the sight of that, as touching which we haue now but the comfort of faith and hope, which is in part and imperfect. By faith we know that we are redeemed both in soule and body,Rom. 8.23. yet still we sigh in our selues, waiting for the adoption, euen the re­demption of our bodies. Our aduersaries obiect againe, that by praying that Christs merits may be made ours in particular, we greatly abase them As though the prophet Dauid did abase God in making him his in particular, saying,Psalm. 18.1.2. The Lord is my rock, and my fortresse, my God and my strength, my sheild, the horne of my saluation, and my [Page 111] refuge: The Lord is my sheepeheard,Psalm. 23.1. I shall not want which agreeth sweetely with the voyce of the faithfull, He is our God, and hee will saue vs; Isay 25.9. Isay 33.22. Iob 34.36. Hee is our Lord (not onely by right of soueraignetie, but of loue and affection) and he will saue vs. As though Elihu did abase God in calling him, My Father; or Thomas did did abase our Sauiour Christ in calling him,Iohn 20.28. My Lord and my God; or Paul, when he glorieth and triumpheth in Christ after this manner,Gal. 2.20. Phil. 1.3. who loued me and gaue him­selfe for mee; viz, in a speciall and peculiar manner, and not onely as hee loued Esau, Iudas, and other reprobates. Wee doe no iniurie to God to make him ours in particular, because hee hath said,Ier. 31.32.33. and 32.38. and 30.22. as to A­braham, so to euery one of the seede of Abraham, I will be thy God. Wee doe no iniurie, because we doe not thereby make him our peculiar, but leaue him the same to others, that hee is to vs, as euery man enioyeth the light of the Sunne to his owne vse, without the impeachment thereof to the vse of any other man. A third reason to confirme, that a Christian belieuer may be assured of the pardon of his sinnes, is this: What the Apostles and other faithfull men were assured of by or­dinarie faith, that may all the faithfull bee assured of in like manner.Heb. 2.11. 2. Pet. 1.1. Rom. 8.38. 1 Cor. 7.40. 2. Tim. 4.8. 1. Iohn. 3.14. and 5.13. 1. Cor. 4.4. Rhem. annot. in Loc. Rom 8.35. Gal. [...].20. Phil. 1.19.20. 2. Tim. 4.8. Rhem. annot. in Rom. 8 31. For all the faithfull are Brethren and haue the like pretious faith and promises. But the Apostles and other faithfull haue beene assured of there saluation by ordinarie faith. Paul pronounceth the same certaintie of other mens saluation that hee doth of his owne, and vpon grounds which are common to all the faithfull and Saints of God. The Rhemists obiect that Paul durst not assure himselfe that hee was iustified, saying, I know nothing by my selfe, yet am I not thereby iustified. Did Paul speake this as doubting of his iustification by faith in Christ? Of his particular assurance hee giues plentifull testimonie other where: and our Aduersaries teach, that hee was assured by reuelation. The place makes strongly [Page 112] against Iustification by workes: but against certaintie of saluation it makes nothing, vnlesse wee shall make the Apostle contrarie to himselfe, and our Aduersaries will say that a man may bee certaine by reuelation, and yet altogether vncertaine. The drift of the place is to shew, that wee should not vainely bee lifted vp with the applause of men because they know vs not, yea wee know not our selues throughly: for God is greater then our consciences, and doth espie many secret de­faults in vs, which we vpon diligent search cannot finde out in our owne hearts. But did the Apostle protesting the innocencie of his conscience, intend to intimate his doubtfulnesse of Minde touching his owne saluation? In no sort:1. Ioh. 3.19.21. 2. Cor. 1.12. for if our conscience accuse vs not, then haue wee boldnesse: This is our reioycing before God, euen the testimonie of our conscience. Nay this text of Scripture well weighed, is sufficient to dash the vaine cauils of the papists: For Paul was assured of his sal­uation, and of the vprightnes of his heart and consci­ence, though hee was ignorant of many secret infir­mities which the most High did espie in him, and of that measure of grace which hee had receiued. What followeth hereupon? Euen these two things, which directly ouerthrowe the doctrine of our Aduersaries: viz, That hee who hath receiued grace from God, may know the truth, though not the measure of his faith and repentance: And Ignorance of the exact multitude and greatnes of our offences is no barre or hinderance to the certaintie of saluation. Who knowes the multitude of his sinnes? Psal. 1.19.12. Bellar. de Iustif. lib. 3. cap. 5. Not one. In this life a man can neuer sufficiently vnderstand the greatnes and multitude of his offences: yet may hee bee assured of the remission of sinnes knowne and secret. Because not the perfect know­ledge of sinne is the cause of certaintie, but the perfect mercie of God, and the perfect merite of Christ; to which wee must looke by faith.

[Page 113]§. 9. If the end of the Scripture be that we should be­lieue, 1. Iohn 5.10, 11, 12, 13. Iohn 20.31. & 3.16. and belieuing should know that wee haue eternall life, then euery Belieuer that knoweth himselfe to bee a Belieuer may be certaine of his saluation. But the former is an vndoubted truth. It is here obiected, Whatsoeuer we belieue by faith, is as infallible as the Word of God, which assureth vs of it: If then the common sort of the faithfull, doe not belieue their saluation to be as infallible as Gods owne Word, they are not by faith assured of it. The answere is, that the saluation of a Belieuer is as in­fallible in it selfe, and in euent, as is the Word of God, which assureth him of it: but alwayes it is not so in his apprehension and feeling. The principles of faith are euer alike certaine, but not apprehended of all with the same degree of certaintie. For there are diuers degrees of faith, little faith, great faith, full assurance of faith; Math. 8.26. Math. 15.28. Rom. 4.21. euen as a weake eye and a strong eye. And as a weake eye seeth but weakly and imperfectly, and a strong eye seeth strongly, and more fully discerneth the thing seene: so a little faith belieueth faintly, though truely; greater faith belieueth more stedfastly; full assurance of faith belie­ueth vnder hope, euen against hope. Rom. 4 18. The Disciples of Christ said vnto him, We belieue and know that thou art Christ the Sonne of the liuing God: Iohn 6.69. which in it selfe was infallibly true, and yet they did not so infallibly apprehend it, but that this faith was soone shaken; and because they did not infallibly belieue it, our Sauiour tels them, that therefore hee forewarned them of his Death and Resurre­ction, that when it was come to passe they might belieue. Iohn 14.29. It was faith that made Peter vpon Christs words to step into the Sea to goe vnto him vpon the waters,Math. 14.28. belieuing that he should be safe; but yet hee belieued it not infalli­bly: for when he began to sinke, hee cried out for feare, Master, saue me. Verse 30, 31. Luke 24.21. The Disciples belieued in our Sauiour as the onely promised Messias and Redeemer of Israel: but when they saw he was put to death, they beganne to [Page 114] stagger at it. The like may bee noted of their feare and doubting at other times. Yea, that assurance that is had by extraordinary reuelation is not altogeth [...]r free from feares and doub [...]s, shaking sometimes the confidence of that which a man hath receiued immediately from the o­racle of Gods owne mouth, or by speciall messengers di­rected from God for certificate in that behalfe. Which is to be seene in the examples of Abraham, Isaac, Da­uid, Gen. 12.12, 13. Psal. 31.22. 1. Sam. 27.1. and others, to whom God had giuen speciall pro­mise of his protection and fauour; and yet vpon occasi­ons they haue bewrayed great infirmitie in the apprehen­sion thereof. And if this befall to faith in those things which are extraordinarily reuealed (for it is faith ordina­rie by which a man belieueth such extraordinarie reuelati­ons) much more wee may assure our selues, it befalleth there, where wee haue no other but ordinarie reuelation by the written Word of God. Also the Word of God once spoken and often reiterated is of equall certaintie in it selfe: but to helpe our weaknesse, the Lord goeth ouer one and the same thing againe and againe. Things belie­ued are in themselues more certaine then things seene, but not apprehended by vs with such assurance. Of these who doubteth? of the other who doubteth not at some times? The Prophets, our Sauiour Christ and his Apo­stles, doe labour oft to confirme vnto vs matters of faith by reasons, similitudes, signes examples, incurring into the senses, not only to better our vnderstanding, but to confirme our faith: which is an argument, that to vs things sensible are oft more certaine then things belieued, though in themselues more vncertaine. Moreouer, con­clusions theologicall are in themselues as certaine, as are the principles vpon which they are grounded, but alwayes they are not so infallible to our vnderstanding and con­science: because the inference is not so well, readily and plainly perceiued, as hath beene shewed before. And so though the saluation of the Belieuer be as certaine as the [Page 115] word of promise, vpon which his faith is surely builded, yet it is not so infallibly knowne to the Belieuer himselfe, it being farre more easie to conceiue, that a belieuer shalbe saued, then to assure the conscience, that he is a true Belie­uer. What the Lord hath immediately reuealed, that faith receiueth with the greatest certaintie: but what is conclu­ded out of the Word from one proposition immediately diuine, and another certainly knowne by some other light, that may be belieued with infallible assurance. And so he that is iustified and hath obtained remission of sinnes, may assuredly know or belieue that hee hath receiued mercie of the Lord: otherwise he can neuer truly bee thankefull to God for that inestimable benefit. For he that knoweth not whether hee hath receiued it or not, nor can assure himselfe of it without intollerable and inexcusable pre­sumption, how should he from the heart giue God thankes for this vnspeakable fauour? But to thinke, that mortall men are neuer bound to giue God thankes, for the grea­test benefit that is bestowed vpon them in this world, is most absurd. It is obiected, That in this state of tempta­tion,Bellar. de Iustif. lib. 3. cap. 8. §. Tertia ratio. (such is our infirmitie) assurance would engender pride. And immediate and perfect assurance, such as is free from all assault, and impeachment of feare and doubt, might peraduenture by the corruption of our nature, bee abused to securitie and pride: But such perfection in this life wee attaine not vnto; because the Lord knowes it not expedient. As wee haue a measure of true righteous­nesse, though weake and imperfect: so haue wee a mea­s [...]re of true and comfortable assurance against feare and doubt, though by reason of our weaknesse, mixed with many feares and doubts. Thus the Lord deales with vs in great wisdome, (knowing our inabilitie to weild any better condition) that by the sweetnesse of grace wee might bee allured to yeeld chearefull obedience,The benefits that come vn­to vs by temp­tations. and bee sustained in temptations, and by the sence of our weake­nesse together with the sharpnesse of temptation, feare [Page 116] and perplexitie, might be kept from swelling in pride, se­curitie, loue of carnall libertie, negligence to preserue our faith, and such like. And as sometimes by his admirable wisdome he maketh sinne the whetstone of righteousnes: so by affliction and trouble, by d [...]strusts and fearefull doubts, hee whetteth and sharpeneth our faith and assu­rance; which by fighting increaseth, and the longer it wrastleth the stronger it waxeth, whilest faith powreth forth Prayer, and powring forth of Prayer obtaineth fur­ther strength of faith. Knocking makes the linke to burne more clearely, and the shaking of a tree by stormie blasts settles the root and the tree more firmely: so temptations, troubles, and feares by the wise prouidence of God, make for the increase and confirmation of faith. As a man in danger of drowning catcheth for hold to saue himselfe: so whilest the comfort of life makes offer to goe from vs, wee take the better hold thereof, and it becomes so much the more pretious and deare vnto vs. By our cor­ruption vertues become poysons, and by the wisdome of God sinnes are made medicines: But as wee doe not con­demne vertue, though our corrupt hearts doe sometimes abuse it; nor commend sinne, for that it is vsed as a spurre to righteousnesse: no more doe we approue doubting, for the good that God workes by it, nor disallow full assu­rance because of the euill that might ensue to vs thereby abusing the same. In briefe, pride is the daughter of cor­ruption, not of filiall confidence, nor may it bee con­demned for it, because that verde springeth from ano­ther root.

§. 10.§. 10. A man may belieue, say the Romanists, that he shall haue eternall life, if hee keepe the Commande­ments: but because he is not assured that he shall so doe, he remaineth in feare. And very iustly may he be in feare, or rather in despaire, that looketh for eternall life vpon no other condition. The Apostle indeed doth plainly de­barre him from all hope and expectation thereof, when he [Page 117] saith, So many as are of the workes of the Law, Gal. 3.10. are vnder the curse; for it is written, Cursed is euery one, &c, It is not for them that professe the faith of Christ, by their keeping of the Commandements to expect the obtaining of eternall life:Gal. 5.4. Rom. 4.14. Gal. 3.18. 1. John 5.10, 11 Rom. 6.23. Yee are fallen from grace (saith the Apostle) that will be iustified by the Law: If they which bee of the Law bee heires, then is faith made void. The Commandements of God are laid before Belieuers, not as the cause for obtaining of eternall life, but as the way to walke in vnto eternall life, assured vnto vs by the free promise, and gift of God. And of this promise and gift of God the keeping of Gods Commandements is a part, who hath said, I will put my Law into their hearts, Ier. 31.33. Ezek. 36.27. Ephes. 2.10. and cause them to walke in my Statutes. And though a man be weake, fe [...]ble and imperfect, yet finding and feeling the worke of sanctification begun in him, hee may be as­sured that hee who hath wrought this beginning of life, will goe forward therewith vnto the end. Our Sauiour Christ said to the young man in the Gospel,Phil. 1.6. Math. 19.17. If thou wilt enter into life, keepe the Commandements: But that young Pharisee, was ignorant of the Law and his owne estate, rested in externall workes of righteousnesse, and when he came to Christ, was destitute of the true know­ledge of the Messias, Iohn 17.3. without which our Aduersaries will confesse) there is no eternall life: and so from their owne grounds, it is absurd to imagine, that Christ by these words did simply intend to direct him a way for the obtaining of eternall life by his owne workes or merits. We grant, the Law to which our Sauiour referred that young man, to bee the rule of obedience according to which people in couenant ought to walke, building their workes of righteousnesse vpon fai [...]h as the foundation: and obedience issuing from faith vnfained to bee the way to eternall blisse: We acknowledge also, that no man can be assured of remission of his sinnes, who doth not walke before God in vprightnesse and integritie: but this vp­right, [Page 118] vnfained obedience is imperfect, the effect of that faith which iustifieth,Vpright wal­king is neces­rie, but not the cause of Iustification. Psal. 119.1, 2. & 1.1, 2. Psal. 32.1, 2. not the cause of Iustification. When the Scripture pronounceth them blessed that feare God, keepe his Commandements, and walke in the vndefiled way, doth it not describe the person whose sinnes are co­uered, in which stands his happinesse? Our Sauiour hath taught vs plainly, That except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies, wee shall in no wise enter into the Kingdome of Heauen. Math. 5 20. What righteousnesse doth hee here meane? In [...]erent, or the righteousnesse of workes: for he presseth an vniforme ob­seruation of all Gods Commandements. The Scribes and Pharisees did (as it seeme) euen then calumniate him, [...]s they did afterward Paul (and the Papists doe vs still) as a dest [...]oye [...] of the Law, because he reproued their con­fidence in workes, and sought to establish the doctrine of faith, which now we teach. Needfull in this respect was that caue [...]t; I thinke not that I am come to destroy the Law and the Prophets: Verse 17. Math. 5.17. I am not come to destroy, but to fulfill them. And in these words, as our Sauiour rendreth a reason, why he that breaketh any of those Commande­ments, which the Scribes and Pharisees counted the least, shall bee counted least in the kingdome of Heauen: Verse 19. so he maketh passage to the exposition of the law in the ver­ses following, where hee cleares it from the corrupt glos­ses of the Scribes and Pharisees. And it is to be noted, that he saith,Verse 20. not, Except your righteousnesse exceed the righ­teousnesse of the Law and Prophets: but except it exceed the righteousnesse of the Scribes and Pharisees, to wit, that righteousnes which they taught and practiced, who made none account of some commandements which they called the least, vrged only an externall obseruation of the Law according to the letter without any respect of inward pietie, and maimed and m [...]ngled the word as pleased themselues. The sentence therefore must bee vn­derstood of inherent righteousnesse, whence the necessitie of good workes is strongly concluded. The faith that iu­stifieth [Page 119] is liuely and operatiue, euer conioyned with an affection of pietie and obsequious disposition, as power­full to bring forth deeds of mercie, as to make firme and faithfull application of Christs righteousnesse, or conceiue sure trust of Gods mercie offered in him. Now what is required in faith that it may iustifie, of necessitie it must goe before assurance of pardon and forgiuenesse. True it is then, that without inherent holinesse no man can be assured of his acquittance from sinne: but if we enquire into the true cause of absolution, it is the sole grace and mercie of God in Iesus Christ, embraced by a true and liuely faith. Doth this any thing preiudice Christian assu­rance, that without true and sincere obedience, at least without a promptitude, ap [...]nesse, inclination and resoluti­on to doe good workes, and walke in obedience, there can bee no [...]ssurance? No: For the belieuer relieth not vpon his workes, though hee exercise himselfe therein with all diligence: and though hee know well that hee comes infinitely short of what God commandeth and be­waile his daily failings, and sees hee hath need to re­new his purpose and resolution to better his obedience; and condemnes the imperfections that hee espieth more and more in himselfe: yet it is not impossible to be assu­red of the truth and vprightnesse of his heart and sincere, though imperfect, desire and endeuour to walke with God: which as the fruit of the Spirit and effect of faith doth euidence his reconciliation with God. For hee that feareth God and walketh in his wayes, in the perfect and vndefiled way, is iustified from sin. And he that knowes,1. Iohn. 1.3, 4. [...]hat he walketh before God in truth and with a perfect [...]a t, may certainly conclude from this fruit of the Spi­ [...]it, that his sinnes are pardoned.

§. 11. I might adde,§. 11. that the faithfull are sealed by the Spirit, and by the same Spirit are enabled to cry Abba Father, What infirmities may stand with assurance. whereby they are assured of the pardon of their s [...]nnes: but I will shut vp this matter, briefly shewing [Page 120] what infirmities may stand with assurance of faith, and what sinnes cannot, that Christians may bee directed the better to make triall of their estate.1. Iohn 1.7. If we say we haue fel­lowship with him, and walke in darknesse, we liue and doe n t the truth: and if we say that we (such as Iohn then was regenerate and in the state of grace) haue no sin, Verse 8. we deceiue our selues, and the truth is not in vs. Euen such then as walke in the light, and haue fellowship with God, are sinners,Prou. 20.9. Ecles. 7.2. 1. Iohn 3.9. and not iust or perfect in themselues. Who can say his heart is cleane? there is no man iust, who sinneth not: and yet the Apostle is bold to affirme, That hee that is b [...]rne of God sinneth not. The iust then transgresse the Law, and so are sinners: but they make not a trade of sin or profession of iniquitie, and so are not law-breakers or transgressours. And this the Apostle plainly teacheth, saying,Iames 2.10. Euery one that hath this hope (of being the Sonne of God) doth purge himselfe as he is pure, 1. Iohn 3.3. not according to the measure of his puritie or perfection, but according to the truth, in habit becomes like vnto him: as on the contrarie he that commits sinne, 1. Iohn 3.8. that is, is a crafts-master of iniquitie; and laboureth therein, he resembles his Fa­ther the Deuil, whose chiefe delight is in doing mis­chiefe. Which is further confirmed by that of our Sa­uiour Christ to the Iewes,Iohn 8.34. Ʋerily, whosoeuer committeth sinne is the seruant of sinne: and the seruant abideth not in the house for euer; but the Sonne abideth foreuer: If the Sonne therefore shall make you free, yee shall be free indeed. He that committeth sinne with delight, wilfull indulgence to transgressions, and vnrelenting opposition to the cleare truth, he is the seruant of sinne, but they that are made free by the Sonne, are free from the raigne of sinne,1. Iohn 5.18. not from euery act of sinne. He that is borne of God keepes himselfe, that the wicked one cannot come within him to endanger him, the gates of hell can haue no preuailing power o [...]er him; hee sinneth not as the world doth, which lieth in iniquitie: but altogether free from [Page 121] sinne hee is not, nor euer shall be so long as hee carrieth a­bout with him this bodie of death. To sinne habitually, wilfully, indulgently, with full consent and greedinesse is not compatible with the hope and profession of a Chri­stian: This spot is not the spot of Gods children: Deut. 32.5. but they haue their blemishes, they sinne of infirmitie, though not of wilfulnesse. Sinne in it owne nature is opposite to grace: but all sinnes are not altogether incompatible with grace, that is, they hinder not the gracefull operati­on of faith, hope, and loue. The remainders of Originall corruption, vnder which the regenerate must labour so long as they liue: sinnes of simple ignorance, and of vn­auoidable infirmitie, which through weaknesse the faith­full runne into euery day: these doe not stop the liuely worke of faith in receiuing the promises of mercie, but euen at the very instant, when these haue abode in the soule, faith can and doth make faithfull plea for mercie, or otherwise none could plead for mercie before the throne of Grace: For in many things we sinne all. Iames 3.2. Sinnes of forgetfulnesse, inconsideration, and passion, whereun­to there is not aduised consent, these are as moates in the eye, which doe somewhat trouble the cleare sight of faith, but notwithstanding them, the heart principally adheareth vnto God: and though now and then through infirmitie a Christian bee ouertaken with them, yet may hee vpon good grounds be assured of Gods loue. Anger, pettishnesse, impatience, inordinate feare are sinnes which the godly ought and doe watch against, and for which they ought and must iudge themselues: but if through infirmitie they be ouer-taken to speake an hastie or vnad­uised word, they must not therefore cast off their confi­dence: notwithstanding such slips, they may cry in faith, and be heard in their supplications. If any man sinne, 1. Iohn 2.1, 2. (to wit of infirmitie, as they doe who walke in the light, and addict themselues to the serious studie of holinesse) wee haue an Aduocate with the Father Iesus Christ the righ­teous, [Page 122] and he is the propitiation for our sinnes. What an­swere the Lord gaue to Paul touching his temptations, My grace is sufficient for thee: 2. Cor. 12.7, 8. that may be said of the infirmities of the Saints, such sinnes as be meere and ab­solute infirmities, God of his Grace, reuealed in the coue­nant of grace, is pleased to grant vnto them a pardon of course. Such sinnes as in reg [...]rd of their matter, are not re­pugnant to the maine offices prescribed by the Comman­dements of God, being o [...] fr [...]iltie committed, through vnaduisednesse or sudden passion, these doe not denomi­nate a man a Law-breaker, nor so weaken the power of faith, as that it should not be able to receiue the promise of forgiuenesse, nor suspen [...] the actuall claime of eternall life. These frailties may be [...]n the godly without any no­table defect of faith: they debarre not the soule from clea­uing vnto God.Gen. 1 [...].13. Abraham said of Sarah, She is my sister: this was an infirmitie, but did not extinguish faith. Sa­rah laughed at the promise,Gen. 18.10, 11. and then denied it through feare: Iacob beguiled his Father, saying, I am thy Sonne, Esau: Gen. 27.19. Exod. 4.10.14. Iob 40 5. Math. 16.22. 2 Chron. 35.22. 2. Chron. 30.18, 19. and many such like infirmities of the Saints are re­corded, which argue their faith to bee weake, not to bee deposed from it soueraignetie. The reason he [...]eof is not to be taken from the matter or outward act, wherein they offended; but from their heart and affection, which was more inclined to good then to euill, and did sticke fast vn­to God, euen when through weaknesse they transgressed. By faith Rahab receiued the spies with peace, Heb. 11.31. when through infirmitie shee offended in the meanes of their safetie. The Prophet Dauid was regenerate without question, and had sure hope that his prayers for mercie should be heard, when he vttered this complaint of him­selfe,Psal. 19.12, 13. Who can vnderstand his errours? Cleanse thou me from secret faults. K [...]epe backe thy seruant also from presumptuous sinnes, let them not haue dominion ouer me: then shall I be vpright, and I shall be innocent from the great transgression. So that a faithfull man stepping aside [Page 123] th [...]ough infirmity in the forenamed offēces; (I say through infirmitie, and not o [...] habit, custome, grosse carelesnesse or delight) doth retaine his integritie, and faith though som­what shaken, doth keep it standing, and continue liuely to beg & embrace pardon. But he that sinneth of meere frail­ty, doth humble himself for his daily offences & labour to represse and mortifie his inbred lusts; seeketh forgiuenesse by vnfained confession and heartie prayer, renueth his pur­pose and resolution to be more circumspect, and setteth vp his watch to shunne and auoid the like sins for the time to come: And if he be ouertaken at vnawares he is warned by that slip to looke more heedfully to his wayes beg­ing pardon and seeking helpe from aboue, that hee may bee able to stand fast: so that the slip, which did seeme somwhat to loose him, is an occasion of his sticking faster and closer vnto God.

§. 12. But if a godly man fall into a foule and enor­mous crime wasting conscience,§. 12. What sinnes hinder assu­rance. Psa. 51.10 14. 1. Reg. 11.4. for the time hee loseth some degree of newnes of Spirit, cleannesse of heart, com­fort of the holy Ghost, integritie in a sort, and peace of conscience. Hee plungeth himselfe into the sence of Gods wrath and displeasure, and by his grieuous transgression the power of faith is so weakened, that he can neither belieue the pardon of any one sinne formerly pardoned, nor lay actuall claime to any priuiledge of grace formerly enioyed. The fauour of God towards his children is vnchangeable, the sentence of pardon granted shall neuer bee reuersed, euen after some grieuous fall,Psal 37.24. Ioh. 10.28.29.30. Iohn 8.35. 1. [...]ohn 3.9. the seeds of grace abide in them, and they remaine in the state of Iustification: but whilest they continue in such an estate of sinne, they can make no actuall claime to the promises of etern [...]ll life. The seeds of grace abiding in them, they still retaine their right and title to eternall life to be giuen of free and vndeserued grace: but they are suspended from actuall claime vntill they rise againe by true repentance, and then they recouer not a new right or title, but a [Page 124] new claime by vertue of the old title. For it is the per­petuall ordinance o [...] God, that if his children str ke out of the way by sinne, they m st rise againe, and renue their faith and repentance, before they can haue any sound or true hope of saluation. There can be no Christian assu­rance which doth not fully consent and accord with these and such like passages of hol [...] S ripture:Psal. 66.18. Ezek. 18.4. If I regard ini­quitie in my heart, the Lord will not heare me: The soule that sinneth shall die. Know yee not, that the vnrighteous shall not inherite the kingdome of God? Be not deceiued: neither fornicatours, 1. Cor. 6.9. Eph. 5.5. Col. 3.5.6. Reu. 21.8. nor idolat rs, nor adulterers, nor effeminate, nor abusers of themselues with mankinde, Nor theeues, nor couetous, nor drunka [...]ds, nor reuilers, nor extortioners, shall inherite the kingdome of God. If therefore a godly man, as Dauid, tu n [...] asi e into sinne of this kinde, hee can haue no assurance of mercie, till this iniquitie bee broken off by vnfained repentance. For faith cannot receiue what the word of grace doth not promise:Isay 1.16. Pro. 28.13. 1. Ioh. 1.6.7. But pardon of sinne is promised to them onely that confesse and forsake their iniquitie; that forsake all sinne in habit, delight and indulgence grosse sinne vt­terly and vpon good aduice.

§. 13. The raigne and absolute dominionRom. 6.12.13.14. of sin doth vtterly exclude grace and hee that is so guiltie,§. 13. The absolute raigne of sinne will not stand with the state of grace. hath no­thing in him that can cry or call for pardon or forgiuenes. In whom sinne hath this dominion, he as yet is vnderIoh 3.36. Deut. 9 24 Mat. 7.23. Num. 15.30. the curse of the law, and the wrath of God abideth on him: for the presence of grace infused is a necessary qualifica­to the pardon of sinne, and where sinne doth beare such sway as to shut forth whatsoeuer in vs should intreate mercie, it doth him vp vnder wrath. Were it possible for a man regenerate (which shall neuer befall them that are called [...]ccording to the purpose of God) after grace re­ceiued to sinne wilfully, with full consent, delight and contentment, to the vtter extinguishing of the Spirit of grace or finally to abuse any extraordinary measure of in­herent [Page 125] grace by indulgence to knowne sinnes secret or open, he should fall from the state of Iustification, and be called to a strict account, as well for all his former sinnes, as this abuse of his talent.

§. 14. Assurance of saluation, if true,§. 14. True assurance breeds resolu­tion and care to please God. 1 Ioh. 3.22. is euer ioyned with a religious and conscionable desire to walke before God in all well-pleasing, and to doe the things that are acceptable in his sight: and assured standing in grace, de­pends vpon a like certaintie of not continuing indulgence to knowne offences, or grosse negligence in repenting or bewayling secret sins. Where this priuiledge is posses­sed the heart is most tender and sensible of sinne, most watchfull to shunne and auoide whatsoeuer is displeasing vnto his Highnesse greiued with holy indignation for former loosenes and vntowardlines:Luk 7.47. 1. Ioh. 4.19. Cant. 5.8. and 8.7. 1. Pet. 1.8. Psal. 103.1.2.3. 1. Cor. 14.1. Col 3.1.2. Phil. 3.9. there flourisheth vn­fained loue to God for his mercie, and to the brethren for the Lords sake; sound humilitie and free submission to the Lords will and commaunde in euery thing; sincere and continuall thankefulnesse to God for all his gifts, both in prosperitie and trouble, health and sickenesse; holy couteousnes after spirituall things, ioyned with sound delight in the word of God, and base account of all things in comparison of Christ: holy and reuerent admi­miration to see his state thus changed, from so low a depth of miserie, to so great an height of glory:Psal. 4.6.7. and 63.3. 1. Pet. 1.8. Act. 8.39. Rom. 5.4. Ier. 9.23. sweete contentment, ioy vnspeakeable, with continuall care and constant resolution, to better his obedience, and mercifull zealous desire both by edifying speech and god­ly example to draw on and build vp others in faith and godlinesse. How can it be conceiued, that a man should be assured of the pardon and forgiuenesse of many and great offences committed by him, but it will worke a greater loathing and detestation of sinne vnfained abasement for former wickednesse, continuall watchfullnesse to keepe himselfe pure, & ardent loue with inward ioy that cannot be expressed? How can a man be perswaded, that grea­ter [Page 126] happinesse is giuen him of God then all the world is worth, that more sinnes are pardoned him then he hath haires on his head, the least whereof is sufficient to plung him into the nethermost Hell, but hee must needs loue the Lord who hath gratiously looked vpon him in his distresse, reioyce with ioy vnspeakeable and glorious, and keepe continuall watch against the baites and allure­ments of sinne, that hee loose not his comfort, nor dishonour God, who hath done so great things for him? The Malefactour is glad of his Princes pardon, specially of his Highnesse fauour, whereby he is aduanced into great honour and dignitie. When the Iewes heard of the proclamation of King Cyrus (by which they were set free from their long and tedious captiuitie) they were rapt with ioy and wondring,Psa. 126.1.2. that they were like to men that thinke they rather dreame, then indeede possesse the thing that their soules longed after: how much more will cer­taine assurance, that we are set free from the perpetuall bondage of sinne, and restored to the euerlasting freedome of righteousnesse and life, make vs wonder at the infinite wisedome, and vnspeakeable goodnesse of our Heauenly Father? The Saints considering the goodnesse of God towards Man in his creation, breke forth into holy admi­ration;Psal. 8.4.5. Ioh. 7.17. Psal. 144.3. Lord, what is man that thou art so mindfull of him The Prophet calling to Minde long after, what God had done for his soule, in deliuering him from the terrour of death, and power of the graue, cannot passe it ouer without feruent thankes and praise,Psal. 116.12. What shall I render to the Lord for all his benefites towards me. And when Peter came to himselfe, and saw indeede that he was deli­uered from the tyrannie of Herod, from the deepe dun­geon and bitter death prepared for him, he entred into a religious and thankefull admiration of the great power and mercie of the Lord,Act. 12.11. saying▪ Now I know for a truth, that the Lord hath sent his Angell, and hath deliuered mee from the hand of Herod. How much more ought [Page 127] and will that man, who is assured of Gods fauour and loue towards him, for euer admire the mightie power vnspeakeable goodnes, and rich mercie of God, who hath deliuered him from the pit of Hell, from the power of Satan, from the curse of the law, and from the waiting for of all the wicked Deuils and damned Spirits, and hath translated him into the kingdome of his deare Sonne. And if hee daily consider his vnworthines, and and renued sinnes, hee shall see more cause to wonder euery day, then at the first, if comparison may be made in such a case, and to renue his repentance, care, watch, and resolution to better his obedience. For is it not to be wondred at, that God pardoneth the sinnes of his chil­dren daily, and continueth his mercie towards them, and the sence of his loue, euen vnto the end. Who can thinke vpon his slippes and infirmities, which breake from him euery day, for which the wrath of God is iusty prouoked against him; and withall remmeber how God is pleased to spare him, to grant him accesse into his pre­sence, and to afford vnto him the sence of his loue; but he must needs be astonished at the enioyment of so great and incomprehensible, so large and long-enduring kindnesse? his heart must bee enflamed with loue, and enlarged in praises still more and more, his affections raised to striue against sinne, and set vpon the workes of holinesse and righteousnes wherevnto they are designed, euery day more and more? Assurance of sauation then doth not beget securitie, but quickeneth to more sincere, setled and constant obedience; nor it is possible, that a Christian should hold his assurance longer then he doth follow cherish and feed this heauenly affection in him­selfe.

CHAP. IX.

§. 1.§. 1. TThe Schoolemen diuide the obiect of faith into the materiall obiect, and in­to the formall. The materiall are the Articles or things belieued. The for­mall is the foundation and last maine principle where­upon faith relieth, or that whereinto the assent, which yeeldeth vnto the matter belieued, is resolued. In which sence, the obiect of faith is all one with the foundation or ground work of it. But howsoeuer we vnderstand it, whe­ther for the maine reason & last resolution of assent or for that whereupon our confidence leaneth, relyeth, resteth, the authoritie of the Church cannot be the ground, nor the Saints tryumphant the obiect of faith diuine.The Authori­tie of the Church can­not be the ground of faith. 1. Thess. 2.13. 2. Tim. 3.16. We belieue that God hath his Church: but we neither belieue in the Saints militant nor triumphant. The ground or founda­tion of faith must bee some thing, which is purely and simply diuine, admixt with no errour, yea subiect to no errour; the indubitate word and reuelation of Christ, the diuine and prime veritie reuealed by inspiration. But the word of God alone is purely and simply diuine ad­mixt with no errour, the Church is subiect to errour, nei­ther hath it any truth immediately or by diuine inspira­tion,Rom. 11.20. but by second meanes: the authoritie of the Church is a thing create, distinct from the first veritie. The immortall seed whereby wee are regenerate and made faithfull, is the onely formall principle or ground of faith. The word of God alone is that immortall seed. Therefore the word of God alone,1. Pet. 1.13. is the onely formall principle of [Page 129] faith. And euen as in Husbandrie, although diuers instru­ments and meanes bee requisite and necessary; to wit, plowing, sowing, &c. yet the seed is the beginning and sole immediate cause of the graine spinging vp: euen so in the spiritual plantation of faith, in which our soules are liuing fields, the immortall seed which the Apostles first prea­ched, and afterwards committed to writing, produceth faith as the sole principle, immediate motiue, and formall obiect of faith: as the ministerie, authoritie and calling of the Church, produce the same as the adiuvant and in­strumentall cause, or as the meanes of applying the word and seales thereof, but not as the first principle. What­soeuer credit the Church hath, it receiueth the same from the Scriptures, as is acknowledged by some of our prin­cipall Aduersaries, and confirmed by the Apostle, who saith;Ephes. 2.20. We are built vpon the foundation of the Prophets and Apostles. The present faith of Christians, is of the same kind with the faith of the Prophets and Apostles. But the faith of these holy men was sounded vpon imme­diate diuine reuelation, and not vpon the authoritie of the Church.

§. 2. Herein the Romanists faith differs from the faith of ancient Christians; for the Saints who liued of olde, grounded their faith vpon the pure and faithfull Word of God,§ 2. The Papists make the Popes autho­ritie the only ground of Faith. as vpon a sure foundation, but the authoritie of the Pope, whom they call the Church virtuall, is the first ground and last resolution of the Romanists faith. Indefi­nitely or indeterminately, they teach, whatsoeuer God hath spoken is most true, in that sence wherein hee me [...]nt it: But if we descend to any determinate speeches, writ­ten or vnwritten, either acknowledged or supposed for God Word, the present Romish Church doth take vpon her absolutely to iudge of all, and euery part of them. If wee speake of that Canon of Scripture which wee haue, the sence or interpretation of any text, any article of faith concluded out of it, the onely cause they doe or can be­lieue [Page 130] them infallibly, is the Popes infallibilitie that com­mends them. The Churches or Popes proposall is not on­ly a condition requisite, but the remonstratiue root, the immediate cause and reason of their belieuing diuine re­uelations. And if it bee a reason why they belieue them, and sway the minde to embrace the truth, then it is the proper efficient cause of beliefe. According to their do­ctrine, the orthodoxall answere to this Interrogation, Why doe you belieue the doctrine of the Trinitie, to be a diuine Reuelation? is, because the Church proposeth it to me for such. But he that admits this answere for sound and Catholike, and yet den es the Churches proposall to bee the true and proper cause of his beliefe in the former point, hath smothered the light of nature, by admitting too artificiall subtiltie into his braines. Whatsoeuer it be, Cause, Condition, Circumstance or effect, that truly sa­tisfieth this demand, Why doe you belieue this or that? it is a true & proper cause of our beliefe though not of the thing belieued. We must here obserue that there is a two­fold resolution; One of the things or matters belieued or knowne into the [...]r first parts or elements; Another of our beliefe or perswasions concerning them into their first causes or motiues. In the one, the most generall or re­motest cause; In the other, the most immediate or next cause alwayes terminates the resolution. The one imi­t [...]tes, the other inuerts the order of composition. In the first acceptation, the first veritie or d [...]uine infallibilitie is that into which our faith is lastly resolued. For this is the first step in the progresse of true beliefe the lowest foundation whereon any Religion can be built. But in the second acceptation (as wee alwayes take those tearmes, when we resolue our owne perswasions) that is, for a re­solution of all doubts or demands concerning the subiect whereof we treate: A Romane Catholiques faith, must according to his Principles, finally bee resolued into the Churches or Popes inf [...]llibilitie. For this is the imme­diate [Page 131] ground, or first cause of any particular determinate point of Christian Faith: and the immediate is alwayes that, into which our perswasions concerning the effect, is finally resolued, seeing it can satisfie all demands, doubts, or questions concerning it. It will not helpe them, to co­lour ouer the matter, and say, God reuealing diuine truth is the formall obiect of faith: For seeing God worketh mediately, and reuealeth no truth vnto vs but by exter­nall meanes: and diuine authoritie in it selfe is hidden and vnknowne: therefore the thing whereinto our faith is re­solued, must be something externally knowne, which we may reade or heare. And our Aduersaries must lead vs to secret reuelation, which in words they pretend so much to defie, or yeeld vs an externall foundation and formall obiect of faith: And reiecting the Scriptures, whatsoe­uer they glose in wordes, they neither can, nor doe name vs any other indeed, but the Romane Pope and Church. Nor will it boote them ought to say, that Gods Word in the Churches mouth is the rule of faith, whereinto it is fi­nally resolued, seeing the Church defines nothing but by Gods written or vnwritten. For this is more then the partie which belieues it can know, nor hath he any other motiue to belieue it, besides the Churches definition or assertion. Suppose then wee should conceiue so well of a temporall Iudge, as to presume hee did neuer speake but according to the true meaning either of statute or custo­marie law: yet if wee could not know either the one or the other, or their right interpretation, but only by his determinations; the law were little beholden to him (vn­lesse for a floute) that should say, he were resolued ioynt­ly by the Iudge and it. For seeing the Law is to him alto­gether vncertaine, but by the Iudges auouchment or in­terpretation, his last resolution of any act of Iustice, must be only into the Iudges skill and fidelitie. It is true indeed, that the Churches authoritie is not comprehended in the obiect of beliefe, whilest it only proposeth other Articles [Page 132] to be belieued. No more is the Sunne comprehended vn­der the obiect of our actuall sight, whilest we behold co­lours, or other visible things by the vertue of it. But yet, as it could not make colours or other things become more visible vnto vs, vnlesse it selfe were the first visible, that is, vnlesse it might bee seene more clearly then those things which we see by it, so we would direct our sight vnto it) so would it be impossible, the Churches infallible propo­sall should be the reason of a Romane Catholikes beliefe of Scriptures, or their orthodoxall sence, vnlesse it were the first and principall credible, or primarie obiect of his beliefe, or that which must bee most clearely, most cer­tainly, and most stedfastly belieued, so as all other Arti­cles besides, must be belieued by the beliefe of it. Nor is this proposall of the Church necessarie to the first planta­tion of faith only, but to the growth and continuance of it; as well after faith is produced, whilest it continues, as whiles it is in planting.

§. 3. God & Christ (not the Church and Saints) is the only obiect of all true confi­dence & trust. Esay 26.34, Psal. 130.5, 6, 7 & 22.5. Prou. 3.5. Iohn 14.1. 1. Pet. 1.21. Rom. 3.22. Psal. 2.12. Ier. 17.5.§. 3. But to leaue this misterie of Romish iniquitie, and to returne to the matter the authoritie of the Church is not the ground of Christian faith, but the holy Scrip­tures, and faith resteth not vpon the Saints, but vpon Ie­sus Christ. God and Christ is the obiect of confidence ac­cording to the Scripture. God as the authour and parent of all good things, of whom are all things, and wee in him: Christ as the onely Mediatour of God and Men, by whom are all things, and we by him: or by whom God bestoweth vpon vs all sauing blessings, and by whom we come vnto God. They are accursed, who make the arme of flesh their stay, and trust in man, in whom there is no helpe or power. The present faith of Belieuers hath the same obiect with the faith of Adam after his fall Abel, Abraham, Noah, Dauid, the Virgin Marie, all the Patriarches,Ephes 4 4. Heb. 13.8. Prophets, and Apostles. For faith is one in obiect and kind, though different in number and degree. But the confidence of Adam, Abel, Noah, Abra­ham, [Page 133] &c. was exercised about, or directed vnto God in Christ, not set vpon any Saint. Abraham and the rest, who liued before and vnder the Law, belieued in the Messias to come: The Apostles and all the faithfull since, belieue in Christ alreadie come: But in nature the obiect of their faith is one and the same. Our Aduersaries con­fesse thus much; Bellarmine proues Christ to bee God,Bellar. de Christ. lib. 1. cap. 5. because it is written of him, Blessed are they that put their trust in him: And the Scripture, saith he, teacheth euery where, that wee must put our trust in the true God alone.

The Romane Catechisme teacheth,Catech. Rom. part. 1. cap. 11. q. 19. that wee belieue the holy Church, not in the Church: by which diuers forme of spe [...]king, say they, God the Creatour is distin­guished from things created.Rhem. annot. in Rom. 10.14. But the Rhemists in defence of their Saint-inuocation, are driuen to say, that wee are to trust in the Saints departed, and that the Scripture v­seth also this speech, to belieue in men,Exod. 14.31. 2. Chron. 20.21. as They belieued in the Lord, and in his seruant Moses; Belieue in the Lord, and yee shall bee established, &c. This is their first pre­tence, whereby they seeke to couer their Idolatrie, where­as they might easily haue knowne, that the vulgar and the Seuentie both translate these places,Deut. 28.66. Iob 24.22. Esay 33.15. 1. Sam 27.12. Iohn 3.5. They belieued Mo­ses, and belieue his Prophets: and not, they belieued in Moses, Belieue in his Prophets. And it is certaine, the preposition here added in Hebrew, doth not euer an­swere to In, in our language. What, that it is no lesse then blasphemie to say, that the Israelites were comman­ded to put their confidence in Moses and the Prophets, either as the principall authours and parents of any good, or as Mediators betwixt God and them, by and through whose mediation they should obtaine all good things spi­rituall and temporall. For so they should haue made them their arme, who were but flesh. What is alledged out of Exodus, Moses speaketh in reproach of the Israelites, Ier. 17.5. who belieued neither the Lord, nor Moses touching the [Page 134] promise of their deliuery out of Egypt, vntill such time as they hauing quite passed the Red Sea, did see their ene­mies dead in the Sea. And though they belieued the truth of the Lord,Psal. 106.12. and the word of his seruant when they had the accomplishment of his promise; yet they did not con­fidently betake themselues to the Lord, as their onely re­fuge, and rest vnder the shadow of his wings. For the Lord complaineth often of their infidelitie towards him;Psal. 78 22. Heb. 3.1 [...]. and the historie makes mention of their distrust, murmu­r [...]ng, and rebellion against the Lord. In the other place the people are praysed, as those who rested in the word of the Prophet, before that the promise was effected: But they leaned not vpon the Prophets, as authours of their helpe, neither had that beene prayse-worthy in them, nay, it had beene detestable Idolatrie. If they will haue the Hebrew preposition to bee of force in those places, by Moses and the Prophets we are to vnderstand the word taught by Moses, and the Prophets from God; as the Chaldee explaineth it; they belieued in the Word of the Lord, and in the prophesie of Moses his seruant. The ex­position of both texts may bee taken out of that of the Lord to Moses, Exod. 19.9. Iohn 5.45. Loe, I come vnto thee in a thicke cloud, that the people may heare when I speake with thee, and be­lieue thee for euer: that is, that they may receiue thee for a faithfull and true Prophet, and belieue in the word that I shall make knowne vnto them by thee. And as the Israelites are said to be baptized into Moses, 1. Cor. 10.1. that is, in­to the doctrine or law of Moses, whereof he was a Mini­ster▪ so are they said to belieue in Moses and the Prophets, that is, in the word which they taught from God. They were the instruments and Ministers of the Lord, and mi­nisterially the people belieued in them, that is, in the Word of the Lord published by them. Of Sion it is said, the poore of his people shall trust in it. Esay 14.32. The meaning is not, that the faithfull shall put their trust in Sion, as wee must hope in God: but that the inhabitants of Sion shall [Page 135] dwell in a quiet and secure place; as the Prophets often affirme, that saluation is in Sion. Ioel 2.32. It may well bee trans­lated, The poore of his people shall betake themselues vnto it; Iob 24.8. Psal. 104.18. as vnto a place of protection and refuge by the bles­sing of God: not as vnto the chiefe stay and prop of their soules.

They further obiect, that the Apostle referreth faith and loue to the Saints, saying;Phil. 5. verse. Bellar. de beati­tud. Sanct. lib. 1. cap. 20. Verse 6. Hearing of thy loue and faith, which thou hast towards the Lord Iesus, and toward all Saints. But in this place faith is referred only to Christ, and loue to the brethren, as it appea­reth in the two verses next following. In the former whereof faith is restrained vnto Christ, and in the latter, the loue here mentioned is carried to the brethren: which appeareth also in that other where vpon the same occasion, he so distinguisheth faith and loue, that faith is appropriated vnto Christ, and loue referred to the Saints. For the very words also, the Apostle hath so fenced them,Ephes. 1.15. Col. 1 4. that although the truth were not otherwise cleare, our Aduersaries can haue no aduantage for their doctrine of pinning our most holy faith vpon the sleeue of euery Saint.

For although hee haue coupled Charitie and Faith together, which in other Epistles hee doth distinctly re­ferre the one to Christ, the other to the faithfull; yet hee hath vsed prepositions, which note that faith must passe no f [...]rther then to Christ, as charitie goeth no further in this place, but vnto the Saints. For where the preposition [ [...]] is such as might haue serued both to note our faith towards Christ, and our charitie towards our Brethren; hee declares that hee would not haue Faith and Charitie carried to one and the same obiect, by the choice of se­uerall bands of prepositions, wherewith to tie each of these vertues with the subiect whereunto they belong. But to goe no further then to the Rhemists translation, can they say, that we haue charitie in the Lord Iesus? If [Page 136] with the later clause further remoued, which is towards all Saints, they will haue both Charitie and Faith con­ioyned, yet it followeth much more, that with this clause, in the Lord Iesus, which is neerer vnto charitie then the other, they ought both also to be coupled. If this be ab­surd, much more is it, that vpon this ground of coupling Faith and Charitie together, they would haue them both carried and applied vnto these words, vnto the Saints. As for the order of words, and coupling things together, which are to be referred distinctly, the like is to be found in other passages of holy Scripture.Math. 12.22. Againe, Loue and Faith may be put for faithfull, firme, and sted ast loue; the like whereunto we may often find. But by this no resting of the place, our Aduersaries are driuen, not only to be­lieue in the Catholike Church, but also in euery seuerall member of the Catholike Church. For seeing the Apo­stle commendeth Phi [...]mon for his loue towards euery Saint that came vnto him: it followeth, that if (as they say) he commendeth faith towards the Saints, hee com­mendeth it towards euery man a part: and so euery Chri­stian is to belieue in other: which our Aduersaries will not affirme.

CHAP. X.

§. 1. MAny and excellent are the fruits and effects of faith,§. 1. The benefits and effects of Faith. for which cause it hath beene a­dorned with many singular titles of ho­hour. It is called the gift of gifts, the soule of our soule, the root of an honest life; the character of the sonnes of God, the key whereby the treasures which are in Christ are opened vnto vs, the mother of [Page 137] sound ioy, and nurse of a good conscience: the hand whereby we apprehend Christ, the eye whereby wee see the inuisible things of God, the mouth whereby we re­ceiue the seed of saluation; the pledge of our eternall in­heritance, the earnest of our peace with God, the seale of our election, the ladder whereby we certainly and safely ascend vp to Heauen; the shield of a faithfull soule, the sword whereby we beate and wound our enemies, the to­ken of our vnion in Christ, our victorie, and the band whereby we are vnited vnto the chiefe good. The fruits of faith are diuided into two Heads; Internall and Exter­nall, which the Schoolemen call Elicite and Imperate▪ But to speake of them orderly as they are set downe in Scripture, we find them to be these. By faith wee are en­grafted into Christ, and made one with him, Rom. [...]1.17. Iohn 15.1. Ephes. 5.30. flesh of his flesh, and bone of his bone, l [...]uely members of that bodie, whereof he is the head: and by Christ wee are vnited vnto God▪ In Scripture to bee in Christ, and to be in Faith are put indifferently. By faith wee are married vnto Christ,Rom. 8.10. 2. Cor. 13.3, 5. Hos 2.18, 20. Acts 10 43. Rom. 3.25, 28. Acts 13.3 [...]. Rom. 9.32. & [...].17. & 5.1, Acts 15.9. Col. 2.12. Gal. 3.7.9. Iohn 1 [...].36. Gal. 3.20. Iohn [...].1 [...] Heb. 11.6. Iohn 7.38, 39 Eph [...]s. 1.13, 17. Gal. 3.14. Iohn 15.3, 5. Iohn 1.16. & 15.6. and haue communion with him in his Death and Resur­rection, hee and all his benefits are truly and verily made ours; his name is put vpon vs, wee are iustified from the guilt and punishment of sinne, wee are clothed with his righteousnesse, wee are sanctified against the power of sinne, hauing our nature healed and our hearts purified: we draw vertue from him to die to sinne, and liue to righ­teousnesse. By faith wee are admitted into the Family of Abraham, become the children of l ght, are adop [...]ed to be the Sonnes of God, are made acceptable [...]nto him as heires of life, vnto whom hee willeth eternall blessed­nesse, and doe receiue the promise of the Spirit. By faith we abide in Christ, and haue perpetuall communion with him. It is the loadstone that lookes euer to Christ, as that doth towards the North: and as that drawes iron vnto it, so doth faith ioyne our hearts to Christ perpetually. By faith wee receiue of Christs fulnesse; haue profession of [Page 138] him doe liue in him, and are so refreshed by him, that we shall neuer wither or feele scarcitie.Gal. 2.20. Iohn 4.14. Water in a ditch may bee dried vp, so cannot the pond which is fed with con­tinuall springs.Eph. 3.17. Eph. 3.12. Heb. 10.22. and 4.14. Tit. 1.15. 1. Pet. 1.5. 1. Ioh. 5.4. By faith Christ dwelleth, and ruleth in our hearts, wee haue accesse to the throne of grace, the temporall gifts of God are sanctified vnto vs, all spirituall blessings are continued and augmented in vs, and we are kept to the saluation to be reuealed. Faith ouercommeth the world; the manifold ill examples of the multitude, which like a raging streame beares downe all before it, and the alluring sweete baites of the deceitfull inchanting world, which are most strong and dangerous; euen whatsoeuer within vs or without vs would draw from the law of God:Eph. 6.16. Pet. [...].8. Math. 8.13. 1. Ioh. 5.14. Gen. 32.26. Heb. 4.2. Rom. 1.16. Mark. 16.16. Rom. 5.5. and 10.11. 1. Pet. 2.6. Psal. 25.3. and 22.5.6. Ioh. [...].68.69. Gal. 5▪6. Luke 7.47. 1. Pet. 1.8. Rom. 8.26. Gal. 4.6. Rom 8.15. Gal. 6.14. Eph. 5.11. Heb. 11.8.23. it quencheth the fierie darts of the Di­uell, putteth Satan to flight, and kepeth vs safe from the mightie aduersarie of our soules and saluation. Faith ob­taineth of God what we aske agreeable to his will, preuai­leth with him, maketh the ordinances of God sweete and comfortable, receiueth what is profered in the word and Sacraments, and maketh that we shall neuer be ashamed nor confounded. Faith encreaseth knowledge, enflameth the heart with loue stronger then death, hotter then coales of Iuniper, which cannot be quenched with much water; stirreth vp earnest sighes and groanes, enlargeth the heart in thankefulnes and holy admiration, bloweth & quicke­neth zeale, renounceth Satan and all his workes, crucifieth the flesh with the affections and lusts, contemneth the world, scorneth the base and transitorie pleasures or pro­fits, whereby it doth allure to with-draw from God, and dispiseth the frownes, threats, and vtmost wrongs that it can doe, in respect of the loue of God and Christ Iesus, or hazarding his part in the eternall happinesse. It ar­meth with patience and inuincible constancie, breedeth peace of conscience and ioy vnspeakeable,Rom. 5.1. 1. Pet. 1.7. 2. Cor 1 9. Phil. 1.25. maketh valiant in the combate striuing against sinne, couragious in diffi­culties, confident in desperate dangers; is accompanied [Page 139] with holy securitie concerning the grace,Rom 14.7. 1. Pet. 1.8. Iohn. 8.56. 2 Tim. 1.12. Heb. 11.34.35. 2. Chro 14.11. and 20.12. 1. Iohn. 3.21. Luk 7.50. Eph. 2.8. Rom. 8.28. Gal. 5.5. Heb. 6.12. Heb. 11.1. Iohn 8.56. Heb. 11.11.17. [...]9 Psal 27.1.2.13. Esay 28.16. protection and loue of God, ioyned with a certaine expectation of eter­nall saluation, and assurance that all things shall worke together for best. It seasoneth prosperitie, receiueth earthly blessings as pledges of Gods speciall and Father­ly loue, and lifteh them vp to spirituall vse: it sweetens afflictions, supporteth vnder them, teacheth to profit by them, beareth them meekly, expecteth deliuerance, and triumpheth before the victorie. It seeth things in­uisible, assureth aboue likelihood; sence or reason, allay­eth perplexing thoughts and feares, and breaketh off temptations. It stayeth vpon the word of promise, and is confident of things, to reason incredible, in nature impossible, ro sence direct contrarie, because God hath said them. It preserueth from ill meanes, laboureth conscionably in the duties of our callings, yet without couetousnesse or distracting care; swalloweth the pain­fulnesse of honest labour, and obtaineth many temporall blessings and deliuerances,Dan. 6. [...]3. Ier. 39.18. Rom. 11.20. Rom. 10.10. 2. Cor. 4.13. 1. Tim. 3.13. Rom. 1.12. Psal. 16.3. Luk. 22.32.33. Iam. 5.15. Heb. 10.38.39. and 11 4.6.7.8.33.34. Colos. 2.7. 2. Thess. 2.13. Rom. 11.20. and 5.1.2. Psalm. 1.3. Isay 40.30.31. Phil. 4.11. 1. Pet. 15. Eph. 2.8. Rom. 4.13.14. yea and spirituall priuiledges for our selues, for our prosterie, and for others. Faith preserueth from falling, raiseth vs againe being fallen, maketh couragious and hardie in the profession of the Gospell, euen to the losse of goods, libertie, and death it selfe: it sweeteneth the communion of Saints, linketh the heart in loue to them that feare God, laboureth the conuersion of them that goe astray, and the building for­ward of them that be called, and the comfort of them that be distressed in soule or body; maketh profitably to those that be without, worketh righteousnes, obtaineth a good report, & wholy resigneth it selfe to the will of God. And to conclude, by faith we are certified of our electi­on, are made wise vnto saluation, doe stand in grace, are assured of prosperous successe in what wee goe about, doe learne how to want and how to abound, and possesse all things wh [...]n for the present we haue nothing in hand: are enriched with many spirituall graces, are kept to our Hea­uenly [Page 140] inheritance, and shall b [...]e glorified in the life to come. These be the sound, comfortable, enduring fruits of faith, in which respect who can but say, that faith is an excellent grace? a rich iewell, a pearle of price, the Christian mans treasure? Faith is a principall thing, the merchandise thereof is better then siluer, and the fruites thereof then fine gold. Without faith there is no plentie to man on earth: with faith there can bee no want of any thing that is good. For how can hee lacke any good thing, who hath God for his Father, Christ his Sauiour, the holy Ghost his sealer and Comforter, the Angels to guard him, Heauen his inheritance: who hath Gods faithfull promise confirmed by oath and seale, to secure him of all things needfull, grace, comfort and earthly blessings, and is kept by the power of God vnto saluation? But here it must be obserued, that faith doth not effect and performe these things, by any excellencie, force, or efficacie of it owne aboue other graces but in respect of the office wherunto it is assigned in the Couenant of grace. It is a cause onely Instrumentall, and that is atri­buted vnto it, which the principall cause worketh. Faith iustifies not as an act or qualitie, but as it receiueth Christ: faith purifieth not the heart of it selfe, but as it is the instrument whereby the Spirit worketh. Whatsoeuer wee are made by faith, wee are made it in Christ and whatsoeuer faith makes to bee ours, it is also in Christ. Therefore faith maketh not God to be our God, but in Christ: nor vs the children of God, but in Christ. And whatsoeuer grace is wrought in the heart of any man, it is the gift of God, the worke of the holy Ghost: but faith is the Instrument whereby the Spirit doth more renue and purifie our hearts.

§. 2. Of all creatures onely Man is capable of sauing or iustifying faith:§. 2. Of all crea­tures Man on­ly is capable of Iustifying faith 2. Pet. [...].4. not the blessed Angels who neuer sinned; nor the euill Angels, who are shut vp in prison, and reserued in chaines of darkenes against the day of iudge­ment. [Page 141] The Saints in glory doe inioy immediate fellowship and communion with God by sight, and know most perfectly and most clearely: But the light of Iustifying faith, which doth include and suppose imperfection, pertaineth to this life in which we are in the way mouing to perfection, not yet attained vnto perfect vision. So that faith is proper vnto Man in this life, in his iourney towards his perfect home and eternall habitation: but all men are not enriched with this precious gift of mercie, and rare iewell of grace. All men haue not faith.2. Thes. 3. [...]. Isay 53.1. Math. 11.25. and 13.11. Rom. 9.18. Many are not so much as outwardly called, the sound of the Gospell hath not reached vnto them: many that heare, vnderstand not, bee not affected with the truth: and in some that be affected, the word takes not kind rooting, is not well planted. Those to whom faith is giuen are de­scribed to be the elect of God, the sheepe of Christ, Tit. 1 1. Act. 13.48. Rom. 11.5. Ioh. 10.11.15.26. Ioh. 6.37.39. and 20.39. and 17.2.6. Math. 1.21. and 18.11. and to bee giuen of the Father vnto Christ. The subiect of Iustifying faith is man a sinnner, called according to the purpose of God, acknowledging his offences, and hung­ring and thi [...]sting after mercie. For none but a sinner can acknowledge Christ for his Sauiour for he is the Saui­our of sinners. Faith in Christ for remission of sinnes, is necessarie for them onely who haue offended: but euery sinner cannot belieue, euery one is not fit to receiue the promise of mercy. The enimies of the Gospell of Christ, worldings, hypocri [...]es, and all in whom sinne raigneth, can haue no true faith in Christ:Math. 11.28. Mark. 1.15. hee onely is fit to em­brace mercy, who knoweth that hee is lost in himselfe, and vnsatiably desires to be eased of the heauie burden of his sinnes. Faith is not a worke naturall, but supernaturall, not of nature, but of grace, not of the power of our free-will, but of the efficacie of Gods Spirit, whereby we an­swere to the effectuall call of God, and come vnto him, that we might be pertakers of life eternall.1. Iohn 5.1. Iohn 1.12.13. Ioh 6 44. The infusion of faith is necessarily precedent to the act of faith, and grace to belieue is giuen before we lay hold vpon Christ. [Page 142] And if sauing-effectuall calling bee precedent to faith, the subiect of liuing faith is man sauingly called according to the purpose of Gods will. We can teach no faith to sal­uation, but according to the rule of Christ; Repent and belieue the Gospell; Mar. [...] 15. Luk. 24.47. Act. 2.37.38. no remission of sins, but according to the like rule: But faith seeketh and receiueth pardon as it is profered in the word of grace. Repentance is necessarie to the pardon of sinne, as a condition without which it cannot bee obtained,Luk. 13.3. 1. Ioh. 1.9. Act. 11.18. not as a cause why it is giuen. If mercie should bee vouchsafed to all indifferently, the grace of God should be a boulster to Mans sinne; there should bee no difference betwixt the iust and vniust, the pen [...]tent and obstinate. Faith comes to Christ as an humble penitent petitioner, suing to the throne of grace for what is promised in the Gospell, and it receiueth ac­cording to the promise of mercie.

§. 3. Faith resideth both in Minde and Will.§. 3. The seate of faith is the heart, but the heart contrite, humbled, bewailing sinne, denying it selfe, and affected with desire of remission of sinnes. As the stomake is the place in which meate is receiued; but it is necessarie it bee desirous of meate: So the heart is the place, where remission of sinnes is receiued and felt, but it must be an heart desirous of, and thirsting after pardon. With the heart man belieueth. Rom. 10.10. Act. 8.37. 2. Pet. 1.19. Act. 16.14. If the Mind and will bee two distinct faculties of the soule, then iustifying faith is resident in both, but principally in the will: because it assenteth to diuine reuelation as true, and embraceth the promises as much better then any contrarie good, the world, the Diuell, or flesh can present to preuent our choice of what it prescribeth for our sauing health. For the word of promise not onely containing truth, but offering good vnto vs, cannot fully be receiued with the vnderstanding, but the will also must moue towards it. And so faith is not onely a knowledge or assent in the Minde but, a godly affection in the will, which doth goe to, embrace, rest vpon Christ or the grace offered [Page 143] in Christ. Therefore the nature of faith is described by words which signifie to stay and rolle our selues vpon God, to l [...]ane on him as one would leane vpon a staffe: and by faith we come vnto Christ and receiue him. It is obiected, that one and the same vertue or grace cannot be in distinct powers and faculties of the soule,Bellar. de Iustif. l 1. cap. 6. Haec. Philosophia. nor faith in distinct subiects. Whereunto seuerall answers are made, First, that one and the same thing in diuers respects may be referred to diuers subiects, as these subiects are not al­together seperated, but conioyned amongst themselues. So friend-ship is one morall vertue, and yet in the Minde and will both. Loue and hatred is noth ng but the af­fection of good or euill will vnto a thing knowne in the vnderstanding. Our Aduersaries themselues place hope in the vnderstanding and the will,Bellar. de Iust. lib. 3. cap. 11. attributing a double certaintie vnto it, one in respect of the vnderstanding, another in respect of the will. And so faith being one doth properly possesse one subiect, to-wit, the soule; but considered according to the two faculties thereof, it possesseth the Minde, as it vnderstandeth and assenteth; the will, as it receiueth embraceth the word of promise. Secondly it is answered, that sauing faith doth presup­pose knowledge and assent as the roote and foundation: but formally it is an affection, towards the promise of grace, and seated in the heart. As the reasonable soule doth giue life, sence and motion as inferior operations: so iustifying faith doth knowe and assent, but as iustify­ing it doth trust and relie vpon the mercie of God in Ie­sus Christ. Thirdly, Iustifying faith, or faith as it iustifyeth, is not one vertue, not any vertue but iustifyeth onely as it makes vs partakers of the righ­teousnes of Christ; which it doth not by any digni­tie or excellencie of it owne, but in respect of the place and office which our mercifull God hath freely and libe­rally granted vnto it. Now nothing hindreth why God should not giue the name of faith both to assent in the [Page 144] vnderstanding, and to affyance in the will, and require both to Iustification. And that it is not a vertue as it iustifyeth, is manifest hereby, that wee are iustified by the act of faith, not by the habite of faith, as Diuines popish and protestant confesse. But if Minde and will be indeed but two names or titles of one and the same in­tellectuall nature, as truth and goodnesse in matters mo­rall differ only in degrees of apprehension, then there is no roome for this obiection.1. Reg. 3.9. 2. Cor. 3.15. Act. 7.39 and 11.23. 1 Cor. 7.37. Math. 6.21. Rom. 1.24. Ioh. 14.1. Luk. 1.66. and 21.14. Math. 12.35. Math. 13.14.15. Ioh. 24.25. and 4.11. Psal. 10. Pro. 3.5 20. 1. Ioh. 5.1. Rom. 10.8. 1. Ioh. 5.4.5.20. vers. 1. Iohn 2.4. Psal. 78 22. Psal. 137.4.5. Neh. 6.14 and 13.14.29. Iohn. 17.3. Heb. 4.2.3. Eccl. 12.1. Not to dispute this point any further, this is manifest, that in Scripture the heart is taken for the whole soule, with all its powers and ope­rations; as of vnderstanding, willing and choosing, re­membring or retaining in Minde and affecting, that the Scripture doth simply attribute to the heart knowledge, confidence and affection; and that the Scripture hath no peculiar words, whereby that philosophicall distincti­on of Minde and will may be confirmed: and therefore ac­cording to the sentence of Scripture, wee may seale faith in the heart or reasonable soule and not trouble our selues about the distinction of the faculties. If the Scripture mention this as an act of faith, To belieue that Christ is the sonne of God, which is seated in the Minde; it must bee remembred, that words of knowledge doe together by connotation imply affection, much more words of beliefe: and therefore where wee finde to belieue that Christ is the sonne of God, we must conceiue this beliefe to containe confidence in the Sonne. Words of know­ledge most vsually import, not idle knowledge in the Minde, but true and vnfained affections in the heart, which accompanie that knowledge. Knowledge is the ground of confidence, and so it is put for confidence which it doth bring forth. The whole intellectuall nature is the seate of faith and that faith which iustifyeth is well-rooted and taketh kindly in the soule, otherwise it could not season the whole lumpe, disperse it vertue into euery affection, commaunde euery passion, and [Page 145] bring into subiection whatsoeuer doth make head against the power of godlinesse. Faith that is not well planted can neither soundly receiue, nor firmely hold Christ, but by the allurements of the world, the lusts of the flesh, and assaults of Sathan it is easily ouer-turned. The stonie ground receiued the seed, but wanting good root it wi­thered, and brought forth no fruit to ripenesse. Whilest faith possesseth the castle of the soule, it can as easily ouer­come the assaults of the Flesh, the World, and the Deuill, as honest subiects which hold the heart of the Kingdome, can vanquish and bring vnder the scattered forces of an enemie, that makes inrodes vpon the borders. But if the heart be taken vp with wordly delights, or vaine lusts be suffered to build their castle therein, then shall wee bee made a prey to Satan. The cares of the world and plea­sures of this life choake the seed of life receiued, that it brings forth no fruit vnto perfection.

§. 4. This faith wel-rooted is common to all,§. 4. Faith is pecu­liar to them, who be called according to the purpose of God. Ephes. 4.5. 2. Cor. 4.13. Math. 9.2. 2 Pet. 1.1. 1. Pet. 1.7. Rom. 1.17. Gal 2. [...]0. 1. Iohn 3.23. Hab 2.4 Iohn 20.27. Acts 16.31. & 19. [...]. Marke 11.22. John 14.1. 1 Pet. 1.7. Heb. [...]1.6, 7, 8, 9, 10. &c. Gal. 3.26. Acts 8.37. and proper to them only who be called according to the pur­pose of God. All that be sauingly-effectually called, and they only are partakers of the same faith in subiect, obiect, kind, but not in number and degree. Euerie Belieuer hath a proper, singular, sincere, indiuiduall faith, in kinde the same, but in number differing from the faith of others; as the faith of Peter was distinct from the faith of the other Disciples. The iust doth liue by his owne faith: A speci­all and particular faith is required in euery one that shall be saued. This particular faith is commended by the holy Ghost in particular faithfull men and women: And when the faithfull of age and discretion were admitted to Bap­tisme, they professed particularly their faith in Christ. Health of bodie and such like outward blessings, may bee conferred by God vpon one for the faith of another. And the children of Christian parents are within the couenant for their parents faith, as the promise is made to the faithfull and to their seed, and they receiue it for them­selues [Page 146] and their posteritie. And generally the faith of one may helpe to obtaine for another,Iames 5.14, 15. Phil 1.19. Ephes. 6.18. 2. Thes 3 [...]. so farre as it moueth to pray for others. But rem [...]ssion of sinnes and saluation is not obtained without a proper and speciall faith in them that bee of ripe yea es, and haue the vse of reason. God takes no pleasure in them who withdraw themselues by vnbeliefe.Heb. 10.38.

§. 5. All haue not like measure of faith. Rom. 12 3. Math. 8.10. & 15.28. Math. 6.30. & 8.26. & 14.31. & 16.8. Marke 9.24. Rom. 4.20. Rom. 14.1. & 15.1.§. 5. The f [...]ith which is belieued is one and the same, the grace whereby we belieue supernaturally infused, the seate of faith an humbled and contri [...]e heart, but the measure of faith is not equall or like in all. To some is gi­uen a greater measure of faith, to others a lesser: faith is more strong in this Christian, more weake in that. There is a great faith, and a little faith; a strong faith, and a weake faith. All liuing trees in an Orchard be not of one growth or fruitfulnesse: All men bee not of one stature, estate, or age▪ but some high, some low, some rich others poore; some strong to labour, others that must be borne or held vp by the armes: and so it is in the Church of God amongst Christians. All good ground is not equall in yeelding fruit,Faith perfect in none. 1. Thes. 1 7, 8. Compared with 1. Thes. 3.10. 1. Tim. 1.5. Phil. 3.15. some returnes an hundred-sold, some thirtie-fold. Such perfection of faith is granted to no man in this life, that neither he nor any other can be more per­fect therin. The faith of all the elect is sincere; the faith of some perfect in comparison of others: but absolutely the greatest faith is imperfect Iustifying faith supposeth imperfection, and is it selfe imperfect in vs so long as wee liue in this world. It is imperfect extensiuely in regard of things to be belieued; and intensiuely, in respect of confi­dence, wherewith wee belieue in Christ. Wee know no­thing as we should, of those things which we know: and many things we are ignorant in,1. Cor. 13.12. Marke 8 24. which we should know. We are like the blinde man, whose eyes now opened, be­gan to see men like trees. Looke as children know not at all many things, they come to know afterward; so wee: and looke as they doe not fully know those things which [Page 147] they know, but superficially; so is it wi [...]h vs in heauenly matters. Hence our confidence cannot bee perfect.Psal. 9.10. For those who know God best, trust him b [...]st: those who dimely know him, his goodnesse and truth, they can but weakly belieue on him. In speculatiue knowledge pertai­ning to discourse they may farre excell, who come short in confidence: but in certaine, distinct, practicall know­ledge they are most excellent, that with most liuely af­fiance doe cleaue vnto the Lord. Againe, the mysteries of faith are so profound, that in this life we cannot attaine vn­to the vnderstanding of them fully and perfectly,2. Cor. 10.15. 2. Thes. 1.3. Ephes. 1 17, 18. & 4.29. Col. 1.9, 10. but haue need to pray daily, that the eyes of our Minde may be o­pened, that wee may more fully conceiue of the things that pertaine to the Kingdome of God. And if our eye bee dimme in sight, our hand is feeble in receiuing. For our will is as much corrupt as the vnderstanding: and it is easier to discerne the truth, then firmely to embrace it a­gainst all oppositions. The darknesse of Minde is an im­pediment to full and perfect knowledge: the corruption of will, which is neuer wholy remoued in this life, is a stop and let to perfect confidence. Faith groweth and en­creaseth by degrees, which is an argument,Rom. 1.17. that in this life it neuer comes to the highest pitch of perfection: For that which is alreadie compleate in degree, needeth no augmentation. What Belieuer is there, who findes not a continuall combate of faith against many temptations a­rising from his natiue ignorance, infidelitie, diffidence,Psal. 73.1, 2. & 30.6, 7, 8. the wisdome of the flesh, his owne sence and feeling, &c. which assaults against faith from within doe argue the weaknesse, as the resistance of them demonstrates the the truth of faith. The tree is knowne by its fruit, and the goodnesse of a cause by the effects it produceth. But the fruits of faith are imperfect; as loue, ioy, and holinesse. The faith of Abraham was great and excellent, but not perfect in degree: Hee was strong in faith, and doubted not of infidelitie, but of infirmitie he doubted: His faith [Page 148] remained inuincible, though often assaulted, but now and then it was shaken.

§. 6. The faith of the weakest Christian is sufficient to saluation.§. 6. The strongest faith is imperfect, but the measure of faith is so diuided by diuine prouidence, that to none who are called according to his purpose, is giuen lesse then what may suffice to their saluation. The measure of faith containeth this in it, that it bee a sufficient portion for euery one. God in his wise prouidence giueth the greatest measure of faith to them, who are to vndergoe the greatest combats. Ht hath appointed some for the ex­ample of others, and in them hee propoundeth to the world certaine tokens of his glorie and vertue: and there­fore he bestoweth vpon them a more abundant measure of faith, not that they might acquire by it more saluation, but that they might singularly serue for the illustrating of the glory of God, and be an helpe, comfort and sup­port to the weake. In the bodie humane the bones haue more strength then the flesh, not that there is more life in them but that they might sustaine the weake fl [...]sh: so here. There is no member of the bodie so weake, if it be endued with the Spirit of life, which is not as well a true and liuely member of the bodie, as they which are bet­ter and more excellent: so the weakest Belieuer is a liue­ly member of Christ, as truly as they that are more strong in faith.

§. 7. The degrees of true and liuely faith§. 7. The degrees of faith. may bee considered according to the diuers growth, which God bringeth his children vnto, and the diuers measure of grace; which God bestoweth vpon them; according to the time wherein they haue been trained vp in the schoole of Christ, the meanes God hath vouchsafed for their building forward, their experiments of his loue, and their care to vse the meanes and imploy their talent. God gi­ueth not the same measure of grace to all Belieuers: all be not of equall standing in Christs schoole, nor of equall paines to improue what they haue receiued, nor liue vnder [Page 149] like powerfull meanes of grace, and enioy like helpes of increase in strength. In nature no man wonders to see a growne man stronger then a new borne babe; a plant set in a mellow and fertile garden thriue faster then th [...]t which groweth in a more barren soyle; a Merchant that is warie and industrious to imploy his stocke, to increase more then hee that is remisse; an old beaten Souldier to bee more expert then one who hath newly put on his ar­mour: In gr [...]ce the same holds good; for faith thriueth according to the time, meanes, experiments, and one we take to improue our talent and preserue our faith. The degrees of faith may fitly bee drawne into foure Heads. For there is a weake faith as it were in the tender bud;Foure degrees of Faith. a faith somewhat growne vp: strong faith, and full assu­rance.

Faith is weake foure wayes: 1 First, in knowledge,1. Weake. when a Belieuer is but a babe in vnderstanding, ignorant of ma­ny profitable things needfull to bee learned and practised.Faith is weake in foure re­spects. Rom. 14.1. & 15.1. Heb. 5.11.12. 1. Cor. 8.10. Math. 16.16. Luke 9.45. Marke 9.9. Iohn 20.9. Marke 16 11. Iohn 14.5. Him that is weake in faith, receiue you, but not to doubtfull disputations. The Disciples had true faith, when they were very weake in knowledge. For though they be­lieued that Christ was the Messiah, yet they were igno­rant of his Death and Resurrection, and Ascension. When he told them of his sufferings, they vnderstood not that saying; when Mary told them of his Resurrection, they beleued it not; when hee spake of his tarrying with them a little, and then of going vnto his Father, they knew not what it meant.

2 Secondly, faith is weake in assent, when a Christian giues credit to the principles of doctrine and promises of life, not only as true and certaine, but as much better then life it selfe, yet not without much reasoning and disputing in himselfe. Lord, I belieue, helpe mine vnbeliefe. Marke 9 24.

3 Thirdly, In confidence it is feeble, when the Belieuer rolls himselfe vpon Christ and the promises of mercie made in him, purposing to adhere and cleaue vnto him, [Page 150] though he feele that he hangeth but weakly, discerne not the certaintie of his estate, nor the stablenesse of Gods promises, cannot assure himselfe that he doth belieue, is soone discouraged in troubles, and readie to faint if helpe come not presently.Math. 8.26. & 14.31. But when the minde is perplexed with temptations, feares, and doubts, and the heart ready to faint, not able with cleare euidence to receiue the pro­mises, yet then this true Belieuer is habitually resolued (not without great dread and wauering) that it is good to trust and waite vpon the Lord. Psal. 73.28. And this must be remem­bred for certaine, that howsoeuer faith bee often shaken, oppressed with feares, or turned aside with oppositions that be made against it, for a time, as the Disciples did all forsake our Sauiour and flee,Math. 26.56. when he was apprehen­ded; yet the weakest faith is aduisedly resolued to sticke fast vnto the promises of life, as much better then the pleasures or profits of this life, and to embrace Christ notwithstanding any opposition by allurement or terrour that the Deuill, the World, or the Flesh can make a­gainst it.

4 Fourthly, In the fruites and effects thereof faith is weake; as in the sence of Gods loue, assurance of his grace and fauour, power to subdue vnruly passions, contempt of the world, patience and ioy in tribulation, and the constant,Ordinarily belieuers are weake at the fi [...]st. liuely practice of holinesse. Ordinarily this is the state of Belieuers at their first conuersion; and who can expect it should bee otherwise: Wee doe not looke that a new borne babe should bee able to goe alone; if strength come with age, wee thinke it is well. And thus it fareth with them also, who are not conscionable to gaine knowledge, subdue their corruptions, cherish faith, nourish the motions of Gods Spirit, pray earnestly, watch narrowly, get resolution of their doubts, tie vp their passions, renue their repentance and purpose to better o­bedience.

Some priui­ledged aboue others.But some there are, whom God in speciall manner [Page 151] doth priuiledge at one time, and in one day to receiue that grace and gift of assurance, which others are long labou­ring and trauelling for, before they attaine it. As our Sauiour Christ pronounceth of Zacheus, Luke 19.9. This day is this Man become the Sonne of Abraham, and saluation is come into his house. So Lydia her heart was opened, Acts 16.14. that she attended to the preaching of Paul: the Iaylour, and the Iewes who were pricked in conscience at the preach­ing of Peter, Acts 16.34. & 2.38. Math. 9.9. Luke 22.43. Faith weake in one respect may be strong in another. Heb. 11.31. were quickly comforted after they were throwne downe. The like may be said of Matthew, and the thiefe who was conuerted vpon the Crosse.

Againe, faith may be weake or small in one particular, when it is great and strong in another. The measure of knowledge may bee scant, when affiance is strong, accor­ding to that a man doth know, as in Rahab: where there is small assurance of pardon, there strength of faith may discouer it selfe by striuing against doubting, bitter com­plaining for want of feeling comfort, feruent seeking to be setled in belieuing, earnest longing after and vnsatia­ble desire of grace, high prizing and valuation of Iesus Christ, and mercie promised in him; selfe-deniall, con­tempt of the world, care to search out the sinne that may possibly hinder comfort, and expell it, continuall watch­fulnesse and holy iealousie lest they should bee deceiued, and faithfull labouring to subdue corruption. These and such like fruits of sound, liuely, wel-rooted affiance may bee seene in many that bee troubled with manifold feares and doubts of their owne saluation, though they them­selues doe not euer perceiue, how God hath enriched them.

§. 8. A weake and strong faith differ not in speciall nature and plantation, but in degree:§. .8 The benefits of the weakest faith, if true and liuely. Rom. 11.20. and the fruites of weake and strong faith are the same, though not in like measure, fulnesse and comfort. More distinctly the bene­fits of the weakest liuely faith be these: By it the Belie­uer is firmely and inseperably knit vnto Christ, as a liuing [Page 152] member vnto the Head. A true Belleuer, though neuer so we [...]ke,Iohn 14 17. & 6.35. [...]phes. 3.17. 1. Iohn 5.20. Heb. 1 [...].1. doth possesse Christ with all his benefits, and all sufficiencie in him (for knowledge of faith is neuer with­out p [...]ssession.) And so he is iustified, sanctified, adopted, and made free by Christ. By faith he apprehendeth things inuisible, he doth see God, and is made wise vnto salua­tion▪ Iohn 17.3. & 6 54▪ Col. [...].12, 13. Rom. 6.4, 5. Eternall life is alreadie begunne in euery Belieuer weake and strong, euen that life which shall neuer fade. The weakest faith giues will and abilitie in some sort to walke vprightly, and to liue honestly in the sight of God and Man: it is also strong through the power of Christ to vanquish Satan and ouercome the world,1. Iohn 5.4. with whatsoe­uer is therein that maketh head against the soueraignetie of grace.Iohn 7.37 38. Rom. 11.29. Rom. 1.17. The weakest faith is euer ioyned with the gift of perseuerance, and cannot vtterly bee broken off. And weake faith, if found, will grow and increase, as a childe now feeble in his ioynts, may in time become strong by nourishment,Yet should wee striue to bee strong and rich in faith. and able to runne about. It is no wisdome therefore for any man to content himselfe with a little faith, though the weakest faith shall neuer faile, nor be o­uercome by Satan, seeing God hath prouided and doth af­ford meanes, whereby we may be builded forward. It is a shame to be a man in yeares and a b [...]be in knowledge: to be an Infant in faith, when God vouchsafeth time and meanes of better stature. Who would bee poore that might be rich? weake that might be strong? who would liue in feare and care, that might rest confident and secure? who would walke pensiuely, that might continually re­ioyce and triumph? A weake faith will bring to saluation, but a strong faith is necessarie for a Christian, that he may ouercome with more ease, fight more manfully, endure with patience, and obey with chearefulnesse. The least dramme of faith is more precious then gold that peri­sheth, better then the whole world, who, that knoweth the price and value of such a iewell, would not desire and labour to be furnished with it, and grow rich therein. In [Page 153] earthly things a full estate pleaseth best: in heauenly shall we be cōtented to l [...]ue from hand to mouth, & scarce that, when we might with better allowance enioy plentie? All liuing things haue an appetite to seeke and desire nourish­ment for increase vnto perfect stature in their kind: Herbs and plants sucke iuyce out of the earth; new borne babes d sire the mother breast. All true graces are still growing from a gram of Mustard seed to a great tree;Math. 13.31, 32 & liuely faith doth couet increase from feeble state to better growth, from growth to strength, from strength to full assurance.

§. 9. Faith somewhat growne is,§. 9. 2. Somewhat growne. when the Belieuer is better acquainted with the doctrine of saluation, giueth more full, absolute and vnlimited assent to the word of truth then formerly, cleaueth faster to the promises of mercie, in Iesus Christ, is better stablished in the practice of godlinesse, and hath obtained some setled boldnesse, and confidence at sometimes, though he be still ignorant of many priuiledges which he might enioy, and of which he might be assured by the grace & bountie of the Lord; yea through weaknesse hee wauereth often, doubteth a­gaine and againe, and becommeth like the smoking flaxe.

Strong faith excelleth the former in certaine know­ledge, firme and full assent,3. Strong. liuely confidence ioyned with sincere purpose and resolution of vnpartiall and constant obedience. This Belieuer is better acquainted with the promises of God temporall and spirituall to relie vpon them, hee can wrestle earnestly in prayer, is not discoura­ged if for a time his suite be denied, will take no repulse, is couragious in dangers, sharpened by difficulties,Math. 15.28. & 8.10. wal­keth on constantly in a godly course, and holdeth the con­fident assurance of his saluation more strongly, and hath it more vsually then the two former. But yet he hath not learned in euery state and thing so to liue by faith, but that he is often shaken and troubled with his corruptions, di­stracted with cares, and kept vnder with other incum­brances more then hee need, if hee had attained to that [Page 154] measure of faith, which in this life many haue obtained by the gift of God.4. Full assu­rance. Coloss. 2.2. Rom. 15.14. Coloss. 1.23. Rom. 4.20. Psal. 27.1.23.4. Iob 13.15. Ester 4.14. Full assurance is, when the Belieuer hath obtained full assurance of vnderstanding in the mistery of God, and of the Father, and of Christ and assuredly belieueth in Christ for saluation, and is certainly perswaded that all other promises spirituall and tempo­rall do belong vnto and shall bee made good vnto him in due season, though in appearance all things goe cleane contrarie: and readily followeth the Lords commande­ment, though repugnant to flesh and bloud, crosse to carnall reason, contrarie to earthly pleasure and con­tentment.Gotten by de­grees. 2. Cor. 1.7. This degree of faith is not gotten at once, nor at first ordinarily, but by degrees, after good time and continuance in the vse of the meanes, after many experiences of Gods loue and fauour, after manifold tryals and combates, and the long continued practice of holines; many neuer attaine vnto it in this life: but it is the dutie of euery Christian to labour after good esta­blishment and full assurance in the faith.

Heb. 6.11. Col. 2.11. The Benefits of full assu­rance. As faith is more excellent, so are the fruits that issue from it: The stronger our faith the more firme and close is our vnion with Christ. A weake belieuer is as truely knit to Christ as the strong, but not so neerely and fast. The increase of faith makes our Communion with Christ more sweete and comfortable then before. For the more stedfastly we belieue, the clearer apprehension haue we of the remission of all our sinnes; the more vertue and strength draw we from Christ to kill and crucifie our corruptions; the greater is our peace and ioy in the sence of Gods speciall fauour and the more constantly inioyed with an increase thereof.Rom. 15.13. 1. Ioh. 1. [...]. Rom. 5 1.2.3. Heb. 10 22. Eph. 3.12. Mat. 15.28. and 9.29. and 8.13. Fulnesse of faith breeds fulnesse of peace and ioy which passeth vnderstanding. The firmer our faith, the more free is our accesse with boldnesse and confidence to the throne of grace, the more fer­uently and confidently can wee pray Abba Father, the better successe doe wee finde in prayer and the more [Page 155] quietly doe wee waite till the vision come, for it will come and will not lie. Assurance of faith doth inable with more ease to ouercome the world, to contemne the pleasures of sinne, to possesse the soule in patience in hard and [...]sore pressures, to curbe vnruly passions, to tread Satan vnder feete, to breake through all worldly difficulties and to runne with chereafulnes the race that is set before vs. The weake belieuer creepes forward in the way to Heauen, but it is with much difficultie; He hath much adoe with himselfe, hee is perplexed with feares, frightned with troubles, discouraged with want of meanes; he is wearie, feeble, panteth, maketh many a stand, and slippeth now and then. It is farre better with him, who is setled, stablished and rooted in the knowledge and loue of the truth, and is assured of Gods mercie; hath interest in all the promises of grace, and can lay actuall claime vnto them. For hee contemneth the temptations of multitudes, customes, examples; he dispiseth the offers of profits, pleasures, honours estee­ming it greater riches to suffer affliction with the people of God, then to enioy the pleasures of sinne. As for re­proch, trouble, persecution he shrinkes not at them, for his heart is fixed and trusteth in the Lord.Heb. 12 2. Act. 20.24. Psal. 27.3. Act. 7.59. In dangers he is confident, through meanes of deliuerance appeare not, because he seeth in God who is inuisible, and resteth vpon his faithfull promise, that cannot deceiue. His affections are seasoned, his heart is in Heauen, his loue to God is stronger then death, life it selfe is not deare vnto him, that he may finish his course with ioy. If at any time hee tread awry through ouer-sight or infirmitie, the stronger is his faith, the sooner doth he arise againe, renue his re­pentance, and embrace the promises of mercie afresh. Let vs then striue to attaine vnto the best measure of faith, and to excell our selues. In earthly things men are willing to better their condition: and shall wee bee careles in heauenly things to prouide well for our selues. [Page 156] In faire weather the Traueller will carrie his Cloake, be­cause the season may change before his returne: A strong faith is euer of vse, most needfull in temptations of long continuance, and grieuous to be borne: and though now we liue peace, we know not how soone we may be called forth to tryall, what seruice we may bee put vnto or the Lord will exercise vs.

§. 10. But here wee must remember, the strongest faith hath infirmities§. 10. The strongest faith is subiect to sundry in­firmities. Iob 3.3.8. Num. 20.10.11.12. 1. King. 19.4. vnder which it groaneth and is sub­iect to temptations both on the right hand and on the left, euen strong temptations whereby it is shaken for a time. Iobs faith was shak [...]n, when he cursed the day of his birth; Moses his Faith quailed at the rocke: Eliah, that famous belieuer who had raised the dead, would bee dead in a passion Long delayes did both trie and shake the faith of Abraham. Gen. 15.2. In one and the same belieuer faith is sometimes greater and stronger, another time more weake and infirme:Psal. 3.5. with 31.22. 1. Sam. 27.1. stronger in a great assault, weaker in a lesse. The gift of faith is without repentance, and be­ing once kindly planted in the heart, there it remaineth for euer: but in regard of greatnesse or meanesse it hath many alterations increasings and decreasings; yea, the strong belieuer doth sometimes shrinke and draw backe like a coward in small temptations, and the weake doth quit himselfe valiantly in great tryals. The strong must not bee carelesse, as if hee should neuer doubt a­gaine or be brought into straits:The stronge belieuer doth sometimes shrinke, when the weake stands fasts. The weake must not bee dismayed, as if they should vtterly bee ouerthrowne: Both weake and strong must looke for tryals, and bee carefull to preserue and grow in faith. For the state of grace in this life is such as hath still reliques of sinne dwelling with it, and the Deuill and the world still lay siege against the castle of our faith to batter it, and pre­uaile much when they finde vs secure and carelesse, but are preuented by diligence and watchfulnesse the Lord assisting.

CHAP. XI.

§. 1. THE necessarie vse and excellent fruites of faith,§. 1. should incite men if they want to seeke it with all diligence, and if they be pertakers of that heauenly gift to hold and keepe it, to increase and growe therein.Motiues and encourage­ments to be­lieue. 2. Cor. 5 20. And this the rather, because wee haue many encouragements to be­lieue. God doth beseech men to bee reconciled vnto him: Should not this wonderfull clemencie of God encourage vs with boldnesse and confidence to come vnto him? Christ himselfe doth graciously inuite all that be poore,Isay 55.1. Math. 11 28. needie, wearie and heauie laden to come vnto him: and the Lord maketh a generall proclamation of libertie to all distressed soules that will come and receiue it, without exception of any in particular: which should the rather affect, if wee consider who it is that proclaimeth, inui­te h, beseecheth, namely, God, who is able to helpe, and readie to forgiue and succour. If a couetous man should offer vs any greate kindnes,Deu. 7.9. wee might doubt of performance, because it is contrarie to his nature but it is not so with our God; his name is gratious, and his nature is to be faithfull in performance, and true in of­fer and promising. In the couenant that God of his rich grace and mercie hath made with his Church and people se [...]led with Sacraments, and confirmed by oath,Ier 31.34. Heb. 10.16. Psal. 32.10. Esay. 55.7. Ezek. 18.21. and 33.11. Math. 3 17. Es [...]y 1.18. Tit. 2.14. 1. Ioh. 1 7. remissi­on of sinnes secret and open, great and small, of what qualitie soeuer, is promised and assured to them that re­pent and belieue. And when life and saluation is promised to them that will receiue it by faith, no man is excluded from that mercie, but hee that shuts forth himselfe by infidelitie. Wee haue a Sauiour, who came into the [Page 158] world to saue sinners,Mar. 16.16. Ioh. 3.15.16. and 6 34.40. Act. 10.43. Math. 1.21. and 18.11. Luk. 19.10. and is able to deliuer vs out of the hands of all our enemies, his redemption being both pretious and plentifull. And therefore though the mul­titude and grieuousnesse of our sinnes should encrease our repentance, yet they should not diminish our faith, and diligence in seeking assurance of forgiuenesse. For though our debt was neuer so great, our suertie Christ Iesus hath paid it to the vtmost farthing. The Lord who is best acquainted with his owne loue, merc e, and com­passion, and knoweth what is pleasing and acceptable vn­to him,1. Ioh. 3.23.24. hath straightely charged and commaunded vs to belieue in him, and belieuing will bestow vpon vs eternall life according to promise. And can there be any fraud in Gods word? or danger in yeelding obedience to his Commaundement? What neede we feare to commit our soules to him,2. Tim. 1.12. who is able to keepe them, and hath bound himselfe to saue them, if we relie vpon him? Our Faith is directed to God in and through Iesus Christ our neere kinsman, who hath taken our nature, and is be­come flesh of our flesh. Though wee feared some great man, yet were hee maried to our house, very neare vs, this circumstance would animate vs not a little: the same should wee thinke of our God, maried as aforesaid to our flesh.Heb. 7.25. Christ our Sauiour and high Priest euer liueth, to appeare in heauen before his Father, and to make in­tercession for vs. Math. 9.6. The Father, who hath committed all iudgement to the Sonne, hath giuen vnto him power to remit and pardon sinne;2. Cor. 5.19. and he as our suretie, hauing all our debt laid vpon him, hath by one oblation of him­selfe once offered, purchased for vs eternall redemption; and by vertue of his obedience hath receiued for vs, whatsoeuer he distributeth vnto vs. By belieuing wee glorifie God both in his truth, power, wisedome, loue, grace and mercie,Rom. 4.20. whom before wee dishonoured by our sinnes. For the grace of God is manifested by faith in Iesus Christ,Rom. 3.24.28. in the declaration and acknowledgment where­of [Page 159] standeth the chiefe praise and glory of the Lord, as the the last end of all his workes. Mercie and compassion in Man is but as the drop of a bucket in comparison of that huge Ocean of grace that is to be found in our God.Math. 18.21.22 But God requires that wee should forgiue our Brother se­uentie times seuen times, if hee did repent after hee had trespassed against vs: and wil not our God, who exacte [...]h such compassion in vs, bee much more readie to extend mercy vnto vs, if wee sue vnto him. There is no diffi­cultie so great either in respect of sin or of the meanes &c, but it hath beene ouercome by euery one of the Saints, which is our encouragement to seeke faith, that we mig [...]t be healed.

§. 2. Now the knowledge of God and Christ suppo­sed without which there can bee no faith,§. 2. Meanes for the right plan­ting of faith. the meanes for the right planting of faith be these.

1 First, serious meditation of our miserable estate by nature, the multitude and hainousnes of our sinnes, and how deepe staine sinne hath made in the soule. The Phy­sitian is welcome to the sicke patient: the guiltie person esteemes his pardon.Math. 9.12.13. Hunger causeth men to tast their meate: and mercie is pleasant to him that knowes his neede of mercy.

2 Secondly, learne and consider what promises be made in the Gospell, and to whom Christ offe [...]eth himselfe; euen to the thirstie, wearie, laden, and burdened; to them that bee stung in conscience, parched with sinne, that haue neither sappe nor fruite of grace. To them Christ [...]ffereth himselfe, and becomes a [...]ter, that if they will come vnto him, he will ease and refresh, enrich and comfort them. Ho euery one that thirsteth come ye [...] to the waters. Let euery one that is a thirst, Isay 55.1.2. [...] come vnto mee, and drinke. Ioh. 7.37. Numb. 21.9. Ioh. 3.14. Math 11.18. If any be oppressed with the weight of sinne, him doth the Lord intreate and perswade to come for ease: If any be confounded in conscience of his owne wretchednesse and sinne, to him the Lord calleth [Page 160] in the Gospell, Come, and let thy soule delight in fatnes. Men of this world labour to match with such in marriage, as be rich and vertuous: but Christ doth preferre loue to such as be poore, that hee might make them rich; filthy, that hee might make them beautifull; in distresse, that hee might comfort them; base, that he might make them ho­nourable; guiltie, that he might acquit them; naked, that he might cloath them.

Thirdly, Ponder and weigh who it is that maketh this liberall and free promise, euen God himselfe, who is able and willing, and faithfull to performe what he promiseth of his rich grace and vnspeakable mercie. All these are cleare and manifest for the truth of them, b [...]t wee haue need oft to set them before vs for our vse, to encourage vs the more boldly and sincerely to relie vpon Christ. To this end specially, are these testimonies of Gods Power, Mercie, and Truth so often repeated in the Scriptures, that we might haue them euer before vs, to vphold vs a­gainst our doubtings and feares, whereof our nature is full. The things promised in the Gospell are vnlikely in reason, opposite to sence and feeling, too great and excel­lent, as Satan and our distrustfull hearts will suggest, to be conferred vpon such vile and filthy creatures as we be, who haue so many wayes dishonoured God, and haue such a load of sin lying still vpon vs; For the ouercomming of which temptation, wee must looke vp to him that hath made the promise; his grace, faithfulnesse, and power; and keepe them in our eye continually, rowsin [...] vp our soules to belieue against sence and feeling, reason and like­lihood, because God is faithfull and cannot denie himselfe; gracious, and will not cast vs off for our vnworthinesse; great in might, able to doe whatsoeuer he will, and wil­ling to performe with his hand, whatsoeuer commeth out of his mouth. Wee must say to our soules, The Lord of his grace inuites thee a poore, needie, miserable, selfe-condemned wretch to come vnto Iesus Christ, and of the [Page 161] same grace hath promised to accept thee if thou do come, to heale thy soares, to forgiue thy sinnes; come therefore, behold, he calleth thee: reason may be deluded, sence is deceitfull, but the Word of the Lord endureth for euer: Thou hast his faithfull promise for thy securitie, dispute no more, but draw neere with confidence.

4 Fourthly, It is very needfull againe and againe to con­sider what excellent things are promised, and so raise the heart to an high prizing and valuation of them.Math. 13 44. The wise Merchant doth not buy the pearle, till hee know it to be of excellent price, or better then any price. Great things are eagerly sought vpon probable hopes: The meere pos­sibilitie of obtaining some great and extraordinarie good, is of maruellous force in swaying mens actions. And if men consider serio [...]sly what rare, surpassing, pretious things be promised to them that come vnto Iesus Christ, and rest vpon him, what shall withhold them from belie­uing? Were we certainly perswaded, that euerlasting life, full laden with all the fruits of true life, ioy, peace, and all choicest pleasures, without any annoyance, should bee conferred vpon them that belieue in Iesus Christ, would we not hang close, and sticke fast, and not suffer the plea­sures or profits of this transitorie life, to diuide vs from him. The reason why we striue so slackly to belieue, and be so dull in Gods seruice, and faint in trouble, is, because our hearts be not holden with the serious consideration of that kingdome, ioy and glory, which God hath pre­pared for them that belieue, and cleaue vnto him.

Fiftly, It is also needfull to denie our selues, our de­sires, lusts and affections; to make ouer all our interest in our liues, or whatsoeuer is deare vnto vs; inure our hearts calmely to the heate and opposition, though of dea­rest friends, and the reproaches and reuilings of men though abiect and vile. This our Sauiour layes downe as a fundamentall principle, If any man will come after me, Math. 16.24. let him denie himselfe, and take vp his crosse, and follow [Page 162] me. Math. 10.37, 38 He that loueth Father or Mother more then mee, is not worthy of me: and he that loueth Sonne or Daugh­t [...]r more then me, Luke 14.25. is not worthy of me. And hee that ta­keth not his crosse, and followeth after mee, is not worthy of mee. The necessitie of this resolution hee more fully sets out vnto vs in two parables, of a builder that must be able to count his cost and charges, and meanes to de­fray them, before hee take that worke in hand; otherwise to begin to build, being vnable to make an end, were to lay the foundation of his disgrace, in the losse of his cost and paines: And a Prince, who before he vndertake warre, must haue sure triall of his owne abilitie and skill to dis­couer his enemies strength, otherwise to bid him battaile, were rashly to prouoke an enemie to his owne losse and danger.Luke 14.33. Mat. 13.44, 45. The conclusion of these inductions is this, So likewise, whosoeuer hee bee of you, that forsaketh not all that hee hath, hee cannot be my Disciple. The Merchant that would purchase the pearle of price, must sell all that he hath to buy it; Hee must sell his sinnes, which is pro­perly all wee haue of our owne) and renounce his interest in the world, and whatsoeuer naturall contentment hee might promise himselfe in the things of this world. The meaning is not, that rich men must forgoe their wealth, and betake themselues to voluntarie pouertie; for riches well vsed be great instruments of doing good: But they must cast the world out of their affections, and make ouer their interest in whatsoeuer is most deare vnto them: they must preferre the kingdome of Heauen before the whole world, and therefore renounce both themselues, and all the desires of the flesh, that nothing may hinder the en­ioying of so rich a treasure. Christ doth make loue vnto vs, and by many faire, sweet and precious promises doth allure and intice vs to embrace him, but will bee receiued by way of Matrimoniall couenant; wee must forsake all base and carnall delights, cast out of the heart whatsoeuer we formerly accounted pretious in the world, cleaue vnto him only, and bee contented with those spirituall good [Page 163] things, which he promiseth vnto vs. Christ hath neuer due esteem with vs, vnles for his sake we withdraw our hearts from all the riches, delights, honours and profits of the world, and denie our selues, that in all things we might be conformable vnto his wil & pleasure. What are we better then harlots, so long as the wo [...]ld or the delights thereof, lusts or passiōs poss [...]sse the heart, & diuide it from Christ? Roots, though of trees, can go no deeper then the rock or stone: nor can the Word of life si [...]ke deeper into the heart, then vn o the roots of his naturall desires or affections: which vnrenounced, hinder the right taking and kindly spreading of it.Luke 8.14. The cares of this world and voluptuous li­uing choake the seed of the word, after it hath taken some rooting, that it brings forth no fruit vnto ripenesse. Ther­fore that the word of the kingdome may take kindly and fructifie in vs, wee must cast vp our accounts before hand, what we can be content to forgo for Christs sake, and re­nounce the pleasures & delights of the World, giuing vp our selues intirely to Iesus Christ, in all things to be dire­cted & guided by him, inuring our selues quietly to beare reproach, disgrace & contempt for his sake, and watching heedfully in prosperitie, that the world creep not into our affection, & priuily steale away our hearts from him. And this we shal do the more freely, if we attentiuely consider what excellent & incōparable treasures of delight, ioy, & comfort are to be found in Iesus Christ, ouer and aboue all the world can promise or afford. Should a good husband be offered some goodly royalti [...], vpon condition he would forsake his base tenement or hard rented lease, when once hee perceiued the profit of the exchange, you need not vse arguments to perswade him. Should some great No­ble-man make suite of loue to a meane personage, vpon condition shee would forsake her base drudgerie for the honours and delights of a pallace, the motion would bee accepted. And if wee seriously weigh that the Lord Iesus calleth vs to forsake the flesh-pots of Egypt, and alienat [...] [Page 164] our interest in the world, and the flesh with all their ap­purtenances, that wee might be enriched with heauenly, euer-enduring pleasures, in comparison wherof all earthly contentments are but dung and dogs-meate;Phil. 3.8. that hee in­uites vs to cast away our harlotrie delights, that he might marrie vs vnto himselfe, and intitle vs vnto his euerlasting kingdome, it will not be grieuous to make this exchange. But here it must be remembred, that it is not the possessi­on of earthly things, or delight in them, that is forbidden, but that possession and delight in them, which with-hol­deth vs from resigning our selues vnto Christ, and seeking after the promised land withall the heart and all the soule. It is not the actuall abandoning of riches, honour, or o­ther contentments of this life, which our Sauiour re­quires: but the dispossessing of the heart of such base de­lights, that the whole heart may bee set vpon heauenly things, and not with-drawne by secret reseruation of spe­ciall desires for other purposes. And being thus disposed, we receiue Christ with wel-rooted affiance, and cleaue to the mercie of God, as much better then life it selfe.

§. 3. Faith kindly planted must be regarded seriously and carefully confirmed.§. 3. Faith once ob­tained is seri­ously to be re­garded. Luke 22.31. For Sathan vseth all meanes to weaken faith, yea, quite to subuert and ouerthrow it. If an house begin to shrinke or reele of one side, will wee not put vnder some shore to prop it vp? Or if any man question the Title of Land we haue purchased, will wee not search Records, and vse meanes to strengthen it? The malice of Satan in seeking by all meanes to batter downe our faith, is sufficient to shew the excellencie thereof, and to awaken vs to a continuall carefull regard to preserue and encrease it. In this life wee are subiect to many trials that require strength of faith to vndergoe them.Acts 14.22. 1. Thes. 3.2, 3, 4. The world, by reason of our continuall imployment in it, is apt to creepe into the heart, and insensibly to steale the af­fections from the eager pursuite of heauenly things, which calleth vpon vs for more then ordinarie care to in­crease [Page 165] our desires of grace, and moderate them in transi­torie things. Hee who will haue a plant to thriue in a ground drie, barren, and vnkindly for it, must striue much, because his soyle will not doe further, then it is forced: so he that will make fire burne in greene moist wood, must follow it with blowing: thus to get faith to thriue in our natures, which are as apt to the weedes of diffidence and vice, as auerse from faith and euery true vertue, wee must striue with them, and offer violence vnto them. He who doth rowe against the streame, must plie his oare, or hee will goe downe apace: so it is here, wee goe against the streame of corrupt nature, so farre as wee goe in faith or grace. Our daily and continuall weaknesse of faith which wee finde in assenting vnto and receiuing most obiects of faith and promises of God, when it is encountred with temptations: Our ordinarie failings in the practice of ho­ly duties, and due ordering of our affections, which can­not bee without a precedent defect of that faith which onely can firmely vnite vs vnto Christ doth sufficiently manifest how feeble our beliefe is in the speciall mercies of God towards vs in Iesus Christ, which being the highest obiect is the hardest to bee apprehended, and can neuer bee seperated from firme assent vnto euery precept of God, as much better then any incompatible good. And if men take food and physicke to strengthen their bo­dies, because they are fraile: must wee not labour to con­firme our weake and feeble faith? The labour bestowed about this most gainfull and beautifll grace, is so farre from tedious toile, that it is the solace of a Christian heart, and the pleasure thereof more sweet then any plea­sure that can bee taken in all the pastimes of the World. For by that meanes wee grow more and more familiarly and better acquainted with the minde and purpose of God towards vs, we enioy sweet communion and fellow­ship with him, wee are made readie for our latter end at one time as well as another, and are armed to goe well [Page 166] and chearefully through with the affaires of the day, be­lieuing that God will guide and blesse vs. And of this al­so we may be well assured, that according to our strength of faith the liuely fruits of holy obed [...]ence shall be found in vs, and as our faith groweth, so doth sound peace, ioy, and safetie; strength against corruption, abilitie to resist temptations, pouertie, of spi [...]it, meeknesse, puritie, hun­ger and thirst after righteousnesse, mercifulnesse, and pleasure in the meanes whereby faith is preserued and confirmed, increased, and that from time to time, more and more. But as for such as will not settle themselues to nourish their faith with care and diligence, they depriue themselues of much inward peace, which they might en­ioy, and make their liues vncomfortable to themselues, vnprofitable to others: They lay themselues open to ma­ny offences, which by this exercise they might preu [...]; and they go on, either in vnsauourie lightnesse and carn [...]ll ioy, which doth deceiue them, or else in vnprofitable care and worldly sorrow, which will disquiet them. And when they neglect the fashioning of Christ in their hearts, and so truly to put him on in their daily conuersation, they become vnprofitable in their liues, offensiue in their car­riage; and the Deuill weakeneth and holdeth backe sun­drie (which were comming on) by their example, thin­king themselues well in the case they are in, rather then they should be in following them, vnlesse they saw some beautie and excellencie in their liues, more then in them­selues.

§. 4. The meanes whereby faith is confirmed and strengthened are these,§. 4. Means where­by faith is strengthened and confir­med. and such like:

1 First, Daily to account it our best portion, richest iew­ell, most pretious treasure and chiefest happinesse in this life: which if we doe, our hearts will be euer vpon it▪ our feare will be vsually lest we should loose it, and we shall thinke it most necessary to regard and looke vnto it, what­soeuer wee haue besides it wo [...]th the looking after. And [Page 167] otherwise, euery small occasion will hinder vs, euery fond delight carrie vs away, and euery trifle take vp the heart, much more our earnest and weightie affaires and busi­nesse, to which most men thinke, that all exercises of re­ligion ought to giue place. Things of worth are disestee­med if their value be not knowne: and trifles are looked after when they bee ouer-valued. A true esteeme of the price, excellencie and vse of faith, the profit and comfort of it, will raise an earnest continuall care to preserue and keepe it.

2 Secondly, Wee must labour daily, not only to loath those things which are euill in themselues, but also to be very sober and moderate in our lawfull labours and de­lights, desires and affections to things transitorie, remem­bring what our Sauiour Christ saith,Luke 10.42. One thing is neces­sarie; otherwise Sathan who can change himse f into an Angell of Light, will fill our hearts and heads with swarmes of euill lusts, noysome delights, cares and distractions: which will draw our Mindes from that which they ought most to minde and thinke vpon. Wee must be heedfull in this, not only that the world draw vs not to encrease our wealth by wicked or vniust meanes, but that it creepe not insensibly into our affections, and so by degrees not obserued, breed great distempers in the soule. Feare of want, ioy and delight in what wee iustly and honestly possesse, climbing into the heart, and by little and little getting head, doe sucke away that vertue, whereby the word sowne should receiue strength and in­crease, and alienate part of the soule from God. Herein therefore we must be circumspect, gaging our hearts and trying them to the bottome, weaning our selues from these delights, raising our soules to more spirituall and heauenly ioyes, and labouring that our desire of grace and care to exercise our selues in all good workes doe grow, as the world comes in vpon vs.

3 Thirdly, Walking according to the rules of faith in [Page 168] humblenesse of minde, meeknesse, puritie, mercie, long-suffering, and in all good workes, improuing what wee haue receiued to the glory of God, is a notable meanes to confirme and strengthen faith. Faith brings forth good workes, and good workes increase faith. Faith hath his fruit created in it: but the better fruit it bringeth forth, the faster it groweth. Faith is a fruitfull Mother that giues life to holinesse: and good workes, as a kind Daugh­ter, helpe to support and sustaine the Mother. Bee yee stedfast, 1. Cor. 15.58. vnmoueable, alwayes abounding in the worke of the Lord.

4 Fourthly, A daily viewing of our sinnes, which by examination we haue found out, is availeable herevnto: that being humbled truely, and brought to account base­ly of our selues, we may be kept from fulnesse and lothing of that death of Christ, the sweetnesse whereof we can­not taste or rellish as wee should, except wee feele the tartnesse and bitternesse of our sinnes.

5 Fiftly, A fift meanes is daily and oft to send vp strong prayers to God for it, and purposely to seperate our selues from all other things in the most conuenient manner that wee can, to thinke deeply of his vnspeakable goodnesse, mercie, truth, fatherly affection and tender compassion in Iesus Christ;Exod. 34.6. Iohn 7.37. Hos. 14.2, 3. 1. Iohn 5.14. Prou 28.13. Ephes. 2.4. remembring withall what manifold, sweet and gracious promises he hath made vnto vs in the Gospel of his Sonne, whereby we come to haue more neere ac­quaintance with Gods nature, his minde, and purpose to­wards vs. And if we belieue an honest man so much the more, because he often goeth ouer i [...], when hee affirmeth this or that vnto vs: the serious meditation of Gods pro­mises reiterated againe and againe, must be auaileable to strengthen faith,Rom. 10.17. and fashion the Image of God in vs more and more.

6 Sixtly, To these must be ioyned ordinarie and reuerent hearing of the glad tydings of saluation, which is the key whereby God doth open and soften our iron hearts: and [Page 169] an holy vse of the Sacraments,Rom. 4.11. whereby this heauenly truth, which we haue alreadie receiued, is yet further sea­led vp to our consciences. These ordinances we must fre­quent with an appetite. Sound and healthfull bodies re­ceiue nourishment from their food, and suck vigour out of it for growth and strength: Liuely faith feedeth on the Word of life, and increaseth. Though the Word be im­mortall seed, which corruptible food is not, yet in this they are like, that looke as bodily food doth not put to the body, all that substantiall strength and latitude which belongeth to it; so the food of the Word doth not at one time augment the soule, with all length and depth of Knowledge, Faith, Hope, Loue, Iustice, Temperance, which it is to be brought vnto. In which regard, as li­uing bodies need daily food that they might grow vnto perfection of nature, so soules hauing grace, haue need to goe ouer with the vse of the meanes, as well as others, that the diuine nature may be more and more enlarged, getting vp as the light of the Sun [...]e doth in the aire which it in­lightneth.

7 Seuenthly, It is good to call to minde the experience of the faith and ioy which wee haue had at any time be­fore;2. Cor. 10. remembring that former comforts are as a bill ob­ligatorie vnder Gods hand to assure that hee will not for­sake vs. For whom God loueth, hee loueth to the end;Iohn 13.1. because he is vnchangeable, the same for euer, which con­sideration may serue to settle vs in assurance of Gods loue towards vs, more then a childe can bee of his Fathers good-will, or a wife of her bodily Husbands fauour, for they are mutable.

8 Eightly, Obserue the opportunities, when it pleaseth God in speciall manner to draw nigh vnto vs, and make vse of them. God visiteth his children sometimes in ten­der compassion, and knocketh at the doore of their hearts, inuiting them to diuine and heauenly communication with him. Sometimes he inclineth their soules to fresh [Page 170] sorrow for sinne, sometimes hee refresheth them with more liuely apprehension of the ioyes of Heauen, some­times they feele the motions of the Spirit quicke and liuely vpon what occasions soeuer, or in what manner it shall please God to offer himselfe vnto vs, it stands vs vpon to make vse of that for our quickning, to nourish the motions of his Spirit, and by feruent Prayer to entreat the continuance of his presence.

Ninthly, Faith increaseth by exercise, and groweth by continuall vse. If wee learne to liue by faith in matters of this life, both when wee haue, and when wee want the meanes, and rest vpon God for successe in our lawfull cal­ings without distracting care, we shall with more faci­litie and ease depend vpon the free promises of grace for mercie and forgiuenesse.

CHAP. XII.

§. 1. Ephes. 6.16. 1. Pet. 5.8.§. 1. THe Deuill knoweth right well, that faith is the band whereby we are knit vnto Christ; the shield whereby wee quench the fierie darts of the Deuill, the ground-worke of a godly life, and the safe castle of a Christian soule: If faith bee weakened, our zeale cooleth, our courage aba­teth, our life is tedious, our Prayers faint, the exercises of Religion vncomfortable, and all the graces of Gods Spirit pine and languish. Also by doubting and distrust wee dishonour God, lay open our hearts to temptations, discourage others and tie our owne hands that we cannot fight against our deadly enemies. For these causes Satan [Page 171] endeuours by all meanes to hinder, as the kindly taking so the growth of faith, that such as he cannot hold in the chaines of sinne, he might make their liues dead,Temptations against Faith. weari­some, vnprofitable by doubting and discomfort.

First, Satan suggesteth,1. Worthles­nesse. that it is horrible presumpti­on for such vile sinners and worthlesse wretches to per­swade themselues of Gods speciall loue and fauour. And to this end he spareth not to set forth the maiestie, iustice, and puritie of the Lord, that it might strike the greater terrour into the wounded conscience.

For the repelling of this temptation,Remedie. The sence of our vnworthi­nesse must not discourage vs from belie­uing. it is to be knowne and remembred that Gods mercie, fauour, promises, and benefits are all free, which hee vouchsafeth, offereth, be­stoweth, without any respect of worthinesse or deserts, of his meere grace and vndeserued loue in Iesus Christ. And therefore as when wee are most worthy in our owne conceit, there is no reason wee should presume the more; so when wee find our selues vnworthy, there is no cause why wee should hope the lesse. For the ground of our confidence is the promise of free and vndeserued mercie made in Christ Iesus to miserable forlorne sinners, who see and acknowledge themselues to be more vile then the mire in the street. And this sets forth the prayse of Gods mercie so much the more, that it is afforded to such base abiects, who deserue nothing: but to bee cast forth and trodden vnderfoot. Should the prisoner doubt of his Princes mercie when hee heareth his pardon read, and seeth it sealed, because he hath merited no such kindnesse? Againe, it is good to call to minde and seriously to consi­der what strong encouragements wee haue to receiue the promises; and how wee are not more desirous to belieue, then God is wee should so doe. For God doth through loue intreat vs, of friendship counsell vs,2. Cor. 5.19, 20. 1. Tim. 1.15. 1. Iohn 3 23, 24. and of his au­thoritie being able to performe commandeth vs; as if hee would hereby shew that none hath authoritie to hinder or forbid the same. And therefore wee must be warned, [Page 172] to beware of all occasions that may darken or put out the light of our confidence; as reasoning or questioning a­gainst our selues for yeelding to this truth lately recei­ued &c.

§. 2. Satan will here obiect to the weake and timorous Christian, that hee knowes not whether he bee of the number of Gods elect,§. 2. 2. They know not whether they be elected and therefore hath nothing to doe with the promises. If the Deuill set vpon vs in this sort, wee must hold such suggestions to arise from the Spirit of errour,Remedy. 1. Ioh. 3.23. 1. Tim 6.12. Heb. 10.35. Math. 13.31. Ioel 2.6.7. Ioh 10.27. Satan is not to be hearkened vnto, nor rea­soned with, when he temp­teth to Infide­litie. Gen. 3.1.2.3. because they are contrarie to the voyce of God, who saith to the afflicted conscience that is wearie of sin, Belieue, lay hold on eternall life, cast not a way thy confi­dence; Be established, confirmed, and abound in faith. Therefore we must lend no eare to such whisperings of the old serpent, but cleaue fast to the word of the Lord, and cut off all contrarie inchantments. It was the first degree to the vtter vndoing of her selfe and posteritie in our Grandmother Eue, that shee opened her eare to a false and lying spirit in the mouth of a Serpent, which vnder a faire colour perswaded, or rather couertly inticed and drew her to eate of the forbidden fruite. The decree of God which is secret in the bosome of the most High is not the rule according to which we must walke: but the word of life reuealed in holy Scriptures wee must take for our direction.Eph. 1.13. If God make offer of mercie and forgiuenesse vnto vs in the ministerie of the Gospell, which is the word of truth, the word of saluation, wee are bound to receiue it without looking into the booke of his election: and if wee receiue them truely, we shall bee saued as the Lord hath spoken.

§. 3. If Satan be driuen from this hold, hee sollicites to feare, because many doubts and motions of distrust arise in the heart;§. 3. 3. They are full of doub­tings. Psal. 2 [...].1.2. and 77.10.11. as if there could bee no faith where there are so many doubts. And it cannot be denied, but motions to distrust argue faith to bee weake, which is a want that many of Gods people doe bewaile in them­selues, [Page 173] and for which they doe well-nigh despaire in themselues.Remedie. Faith may bee true that is weake. Ioh. 4 39 41.52. Math. 20.20.18 Luk. 9.45. Mar. 9.32. Luk 24.11. Iohn 13.38. and 14.5. Act. 1.6. Notwithstanding let not any bee out of heart, for the small and scantie measure of his faith, if he huae true faith, wel-rooted. For faith may bee true and liuely, that is but weake and small. For difference in degrees doth not varie the nature of wel-rooted affiance. And God requireth the truth of faith, but it is not ne­cessarie, that it bee perfect in degree. If a Prince should proferre a pardon to a malefactor vpon this condition onely that hee receiue it, would hee question his Soue­raignes bountie and grace, because he put forth a palsey-shaking hand? To doubt of Gods mercy because our faith is feeble, is rather to relie vpon our faith then vpon the Lord. It is not the excellencie and great measure of faith that doth make vs righteous before God, but Christ whom faith doth receiue and apprehend: which a weake faith can doe as well as the strongest. They that did looke on the brasen serpent but with one eye, yea but with halfe an eye were as well and fully cured of the deadly stings of the fierie serpents, as those which beheld it with both. As a small and weake hand is able to receiue an almes as well as a stronger and greater: so our faith though feeble, doth receiue Christ as truely and effectually for the saluation of the belieuer, as the greatest and most strong. In the manner of receiuing there is some difference [for the more firme our confidence, the g [...]eater is our comfort] but in the truth none at all. Againe it is not faith, but Christ receiued by faith that nourisheth to life eternall. Meate reached to the mouth by a trembling hand sustaineth the body no lesse, then if it were applied by an arme of strength; the goodnes of the nourishment receiuing no change or alteration from the externall instrument of application: so here Christ is the same to them that receiue him truly, though it be done in one with more, in another with lesse strength of affiance. We read in Scripture, that Christ reproued [Page 174] some for their small faith, that they might stirre vp them­selues more confidently to relie vpon him: but wee haue not heard,Math. 12.20. Esay 42.3. Mark. 9.24. that he euer reiected any that came to him in weakenes, desi ing to be confirmed. The least grain [...] of faith, if true, is acceptable vnto the Lord: Hee will not quench the smoaking flaxe. His dislike of our weaknes is an argument of his loue & care for our good, who would haue vs to be setled in the assurance of his fauour, and not to wauer in vncertainties to our great discomfort. The strait charge he hath laid vpon vs to belieue, & the seuere threatnings annexed to that his Cōmandement if we obey it not, is a manifest euidence of his bountie & will good to­wards vs, who is pleased thus to binde vs vnto himselfe, to confirme vnto vs his loue, & so vndoubtedly to assure vs of his mercie, that it is to him a matter of vnkindnes, if we shall once make doubt or scruple of it. Doth any man mistrust the affection of his friend, because hee hath oft charged him not to be strange, to make bold with him in any matter of importāce & need, & hath rebuked him be­cause he stands aloofe as though he shold not be welcome.

§. 4. Some are dismaid, for that they cannot keep their faith (for any continuance) strong and stedfast,§. 4. 4. They cannot keepe their faith strong and stedfast. but they feele it wauering, inconstant, flitting, so that they fall in­to great sorrow, feare and doubtings. For their comfort they must know that there is no shadow of change with God,Remedy. Iames 1.17. Psal. 77.10.11. Rom. 11.29. and that it is their weaknesse so to thinke. Men are variable in their affections, whom they dote vpon this day, they detest to morrow: But such lightnesse and va­nitie is farre from our God: His loue, mercie, and gifts of grace are all vnchangeable. Also they must be perswaded, that labouring after and groaning to rest their wearied soules vpon the promises of mercy, being neuer satisfied till their doubtfullnesse be remoued will bring a good end;Want of fee­ling argueth not want of faith. so that they shall neither miscarrie, nor be fo saken of the Lord in the lowest depth of their distresse. And though for a time they feele not that they haue faith or [Page 175] life, they may truely be aliue vnto God, as it is euident by sun [...]rie testimon [...]es and properties of the new birth, which may bee di [...]cerned in them who doe most com­plaine of their estates. A man suddenly striken to the ground and amazed with some violent blow, wanteth not life altogether, though hee perceiue it not: Brea­thing and mouing are infallible tokens of life in the body, which by many likelihoods appeareth to bee de [...]d: so painting & breathing after the consolations of the Lord, and the l ght of his countenance, be vndoubted signes of the new birth, though they bee not easily discerned (especially in the houre of temptation) by them in whom they are. Wherefore the weake in faith must be wise in heart, and not measure themselues by their present faintings and infirmities: but wait vpon God, and vse the meanes which hee hath prescribed in his word. As chil­d en first learne to goe by a stoole or forme; sicke folke recouer their tast or strength by little and little; plants shoote not vp suddenly and at once, but by degrees, corne suffers many a sharpe storme before it come to r [...]penes: so faith hath it beginning, growth, and confirmation; calmes and stormes to ripen it. If it be demaunded, why doth God deale thus with his children, and suffer them to fall into such depth of doubting, sorrow and feare. The answer is, that in regard of the belieuer himselfe this doubting is a weakenesse,Why the faithfull are subiect to such doubts and want of fee­ling. which must be with-stood and ouercome: For the attaining whereto, the occasion of this doubting in him who hath once belieued must bee searched out, and so remoued: which ordinarily is our owne infirmitie, neglect of dutie, and sleightnes in the manner of performing the same, or some particular sin, fo pronesse to sinne and nourishing the same, or long lying therein; whereupon the tender conscience feareth that his former comfort was but deceitfull and vaine, and so doubteth of his good estate. But this falleth out by the wise prouidence of God so disposing, least by the [Page 176] suddaine change from so damnable and vncomfortable an estate to so happie and ioyfull, he should be lifted vp and conceited, and so become secure and presumptuous. Againe this maketh him the more to p [...]ize the sense of Gods mercie, and with the greater care to preserue his faith, and to shunne all sinne and wickednes, which might hinder the apprehension of his continuall loue.

§. 5. Satan tempteth some to doubt, because at first they receiued the truth without due tryall§. 5. 5. They recei­ued the truth at first without due tryall. and exami­nation whose dutie it is carefully to reforme whatsoeuer they espie to haue beene amisse: but for one rotten post it is no wisedome to pull downe the whole building.Remedy. 1. Ioh. 1.9. For God is mercifull, and readie to forgiue our imper­fections, when vpon the knowledge and sight wee con­fesse and bewaile them.Faith may bee true, though much were a­misse, when first we recei­ued, the truth. The Disciples at first followed Christ in hope of temporall preferment, and yet their faith was sound & true; for when they came to the know­ledge of their errour, they reformed it, & did still insepera­bly cleaue vnto him. It is the great wisedome and mercie of the Lord, for a time to hide from his children the sight of their infirmities and wants, and nowithstanding their manifold weakenesses to afford vnto them the sence of his loue, least they should be vtterly discouraged and faint vnder the burden for want of experience, finding the en­trance into life hard and difficult. Naturall discretion teacheth vs to deale with children according to their abi­litie, & not to dishearten them by exacting what is aboue their strength: The like compassion doth the Lord shew to his, by the comforts of his Spirit preparing them to endure the assaults of Satan.

§. 6. Many Christians be exercised with this tempta­tion, that they cannot bee the children of God, because they neuer had that deepe sorrow§. 6. 6. They neuer had that deep sorrow, which many haue felt. and long lying vnder it that many of their Brethren haue had.Remedy. God deales not with all alike. Whereas they should know, that not mens examples but Gods word must be our rule of direction. The Lord dealeth not with [Page 177] all alike, because in wisedome hee knoweth what is most meete for euery man. Doth any man complaine because his ioynts are set, or his wounds cured with little smart and paine? The Physician knowes best the strength of his patient, and what hee can beare: what is necessarie for one, would kill another. It is good to grieue,Faith may bee sound in thē, who neuer found such depth of sor­row, as others haue done. because we can grieue no more for sinne: But to doubt of Gods loue, because he deales gently with vs, least we should be swal­lowed vp of sorrow, is great ignorance, weaknesse and folly. God many times keepes from his seruants the hor­rible and gastly aspect of their sinnes in wonderfull mer­cie, least the horrour of them and Gods wrath due for them, should ouer-whelme them.Hos. 2.14. Acts 16.14, 15. If God by inticements and speaking to thy heart haue brought thee home vnto him, thou hast cause to magnifie the tender mercie of the Lord, who hath not dealt with thee after thine iniquities: for had hee set thee vpon the racke, as many haue beene, thou hast reason to thinke, thou hadst neuer beene able to beare it. Feare of conscience, griefe of minde, doubt­fulnesse of saluation commends no man to God; neither is it against a man or with him in assuring himselfe of sal­uation, whether he haue long or short time beene pressed with such sorrowes, but that he be well freed and deliue­red from such trouble, and discharged of his feare.

§. 7. A poore Christian is oft put to great plunges through the malice of Satan, because there is much weak­nesse of spirituall life in him, hee neuer felt any great strength of grace in himselfe,§. 7. 7. They neuer felt any great strength of grace. and what he formerly felt is now decayed.Remedy. By this Temptation God doth chasten our pride and swelling of heart, vnthankefulnesse, disconti­nuance of care to cherish and increase receiued graces by meanes sanctified, running into occasions of decay and cooling, and contentment with a small pittance of grace, faith, hol [...]nesse: For all which sinnes and other of like kind, we must vnfainedly humble our selues before God, crauing pardon of his meere grace and mercie. This Hu­miliation [Page 178] is a speciall meanes to ease the conscience; as the wound doth cease raging when it is opened and well drawne.Wee may haue true faith, though we ne­uer had any great strength of grace. And it must bee remembred, that wee are but children, and therefore weake; yea, and subiect to many spirituall diseases such as take away sence of life: and therefore we must seeke to be cured, and not despaire of life. When any one part or member is distempered or ill at ease, we despaire not of the safetie of the whole person, but labour to cure and restore it to health againe: so when wee haue offended, wee should resort to the Physi­tian Christ Iesus, make our complaint to him, and bee confident for his promise sake that hee will helpe vs. And if they who haue falne and offended God,Ier. 3.1. may turne home againe to their first Husband with good welcome, shall not they much more bee beloued of him, and com­forted by him, who haue not prouoked him, but are only held downe through feare and infirmitie. And though their graces bee small, they may bee true whiles they bee small. Little faith is faith, as a little fire is fire. God despiseth not little things in obedience offered to him. In the sacrifices of the Law, not the price of the gift, but the abilitie and affection of the offerer was respected.Luke 21.2, 3, 4. And if weaknesse of grace was any iust cause of feare, who might assure himselfe of Gods loue? Not one. For though some haue grace in greater measure then others, yet all are compassed with infirmities, and haue not attained vnto perfection. But it is not so much enquired how great or little, as how sincere our faith and obedience is. Faith if it bee vnfained, though but as a graine of Mustard seed; obedience, if it bee heartie, though mingled with many infirmities hath promise of gracious acceptation. And the smallest beginnings are pledges of greater fauours, where there is thankfull acceptance and conscionable vse of those alreadie receiued to the glory of the bestower.

§. 8. If what was formerly felt bee now decayed in feeling, euen in Gods dearest children there may be decay§. 8. 8. What they formerly felt is now de­caied. [Page 179] of graces in part, and for a time.Remedie. Phil. 4.10. Math. 16.18. In Gods dea­rest children there may bee decay of gra­ces. Of the Philippians the Apostle saith, your care beginneth to spring againe: be­like they had their winter whom a new spring reuiued. It is true the Lord hath promised, that Hell gates shall ne­uer preuaile vtterly to ouerthrow the faith of his chosen, or any other grace radically accompanying saluation: but to preserue continuall sensible exercise of any grace, he hath no where promised. The graces of God doe ebbe and slow in his seruants (and that by the wise disposition of God) lest if we had attained facilitie in all things, wee should thinke that our owne, which is meerely his worke. Who amongst the faithfull doth alwayes heare with e­quall attention, reuerence, chearefulnesse, &c. or pray with like earnestnesse of desire, feeling of wants, assu­rance to be heard, or submission to Gods will? or doe any thing at all times, so as at some. The Lord many times withdrawes the vse of some particular grace, that some other may in greater measure shew forth it selfe in vs. Ioy and reioycing in his mercie hee withholds, that he might bring to the practice of humiliation.

§. 9. What if a Christian cannot finde, no not after search and examination, any liuely sence or feeling of faith;§. 9. 9. They can­not find any liuely sence of of faith. nay, he cannot discerne any faith at all in himselfe? Hereby the Lord may correct our vnthankfulnesse for mercies formerly receiued,Remedy. or that presumptuous licence we took to our selues in sinning, or in questioning with our selues of his graces: All which things wee are heartily to con­fesse and bewaile. But for the comfort of the distressed, hee is to know, that sometimes graces may lie hid, yea, and worke in respect of our acknowledgment insensibly.Wee may not conclude, there is no truth of grace in vs, because we cannot perceiue and feele it. The seed of faith cannot be lost, after it is once planted in an honest and good heart by the holy Spirit: but the sight thereof may bee hid from our knowledge, and the liuely functions thereof intermitted. The child liues in the mo­thers wombe, though it know not so much. Life re­maines in a man fallen into a dead swound, wherein he is [Page 180] depriued for a time of vnderstanding, reason, memorie, sence, motion, and all apparant vitall functions. The tree liues in winter, though nipped with frosts, and weather-beaten with tempests, dead in appearance. Coales raked close vnder the ashes, that they giue neither heat nor light, doe y [...]t retaine both, though they shew not forth them­selues. There is a generation pure in their owne eyes, who are not purged from their iniquities:Prou. 30.12 the most holy are not priuie to all their secret sins, nor throughly acquain­ted with the deceitfulnesse of their owne hearts: And the graces of the Spirit may lie hid in the hearts of the rege­nerate,Ps [...]l. 19.12. and worke insensibly to their feeling and discer­ning, as well as corruption lurke secretly and worke pri­uily in the soule both of regenerate and vnregenerate. An argument drawne from his sence and feeling: may haue some colour in the conceit of a distressed minde: but in truth it is a deceitfull reasoning to conclude, That they haue no faith, because they haue no sence or feeling there­of in their apprehension. In the agonie of conscience none are more vnfit to iudge of our estate, then wee of our owne. Though at other times we be sicke of selfe-loue, and too partiall in our owne case; yet in this state, towards our selues wee are most vncharitable; and being out of loue with our selues, wee are apt to derogate from the worke of Gods Spirit in vs.In time of temptation the godly doe erre many wayes in exa­mination of themselues. It is most certaine also, that in the examination and triall of our estates we commit no small errours in the time of temptation, the minde being clouded with the mists of Satans suggestions, and the heart so distempered with feare, that we cannot discerne the graces of God in vs, nor acknowledge boldly what in a sort we see. Suggestions we take to be sinnes of con­sent and purpose; failing in the purposed measure of ser­uing God or in some particular, we distinguish not from falling from our generall purpose to cleaue vnto God in the performance of all duties of holinesse and righteous­nesse: we put not difference betwixt absolute falling from [Page 181] purpose, and failing in execution of purpose in some par­ticular. Common infirmities wee iudge presumptuous sinnes, or such blemishes as cannot bee in the Saints of God: passions we esteeme as deliberate purposed resolu­tions: and motions to distrust, which are euidences of weaknesse, are supposed pregnant tokens of totall infide­litie. Certaintie of adherence is not distinguished from certaintie of euidence: if we find not assurance of pardon, we conclude there is no faith, though possibly at the pre­sent, wee resolue to roll our selues vpon the faithfull pro­mise of God, and powre out our soules for mercie. The Lord diuersly giues euidence of his Spirits presence in vs. Sometimes a childe of God perceiues little difference in practice betwixt himselfe and very aliens; yet let him view his affections, he may see grace there; sometimes a­gaine more may be seene in practice, then in the affection. When the heart is ouer-whelmed with feare and doubt, a man cannot finde loue, ioy, or delight in the Word of God; but then his frequenting the house of God, his pri­uate reading and conference, are testimonies that his will is bent to the Law of God. But these things are not ob­serued in the times of distresse and bitter anguish, whence it followeth, that God may euidence his presence with vs by the Spirit of grace, when by reason of our frailtie we cannot discerne it.

Furthermore, if a man can discerne no sparke of grace,If a man can discerne no spark of grace in himselfe for the present, he is not to de­spaire. nor feele any good thing in himselfe, he is not to despaire. But as the sence and feeling of his present state ought to humble him vnder Gods hand, and moue him to enter into a serious examination of himselfe, and to vnfained repentance for his sinnes: so must hee take comfort vnto himselfe, and prop vp his weake declining faith, by calling to minde former times,Psal. 77.3, 9, 10, 11. and wherein the Lord hath caused his mercifull and gracious countenance to shine vpon him, and wherein hee hath glorified God by an holy life and conuersation. For if euer he hath discerned the graces [Page 182] of Gods Spirit by the fruits of sanctification, they are not vtterly taken away, though for a time they bee buried from his sight, that hee cannot find them. The seed is not dead that lyeth all winter vnder the clods, and appeareth not by fruit aboue ground. If hee bee not able to gather comfort from former experience, but be readie to questi­on that also, yet must hee not giue way to vncomfortable and deading sorrow: because the thirstie soule, who nei­ther feeleth inward sap,Esay 55.1, 2. Math. 11.28. nor findeth outward fruit of grace, is called to come vnto Christ the fountaine of liuing wa­ters, that in him and by him he might be eased, refreshed, made fruitfull. This gratious inuitation the poore soule must lay hold vpon, and say within himselfe, I will draw neere vnto the God of my saluation and trust in him, for I haue his firme and stable promise, that I shall be wate­red with grace and refreshed with comfort. If I be hun­grie, hee hath plentie of prouision; if barren, drie, and withered, with him there is abundance of grace, that I may be enriched.

§. 10. The Deuill, who goeth about like a roaring Lion seeking whom hee may deuoure, will not spare to suggest, to the contrite and humbled soule, that God can­not or will not forgiue his transgressions, which haue beene most hainous for qualitie, many for number,§. 10. 1. Pet. 5.8. 10. Their sins be many in number, and hainous for qualitie. and in which hee hath long liued and continued. And it may be the Lord would hereby correct our former conceits in the dayes of our vanitie,Remedie. that of all things pardon of sinnes is most easily obtained, that it was but a sleight and small thing to sinne against God, that wee might well enough take our fill of sinne for the time, and turne to the Lo d in old age and sicknesse. But withall this thought must be held to arise from Satan, and shunned as repugnant to the truth of God.The hainous­nesse or num­ber of our sins make vs not vncapable of mercie.

For the promise of pardon is made to repentant sinners without limitation to any time, person, qualitie or num­ber of offences. And for the remedie and remouall of this [Page 183] temptation, first, wee should humble our selues before God for our light esteeme of sinne, and procrastination or delayes:2. Cor. 1.3. Esay 55.7. Iames 5.7. Ier. 3.1, 2.3.13, 14. 11. They feele the heauie burden of Gods wrath. And then consider the endlesnes of Gods mercies in Christ, the price which was paid for our redemption, the sweet promises propounded in the Word, the stable­nesse and perpetuitie of the Couenant, and the examples of great sinners receiued to mercie. And what if a man sen­sibly feele the heauie burthen of Gods wrath, and plaine­ly discerne his frowning and angry countenance? Though sence of Gods loue faile, faith may continue strong.Remedie. Iob 13.15. Heb. 11.1. Faith may bee strong, when wee haue no sence or fee­ling of mercie. For faith is not grounded vpon sence and feeling: but vpon Gods gracious promises, immutable goodnesse, and in­fallible truth. Yea, when sence and feeling cease, then faith which is the euidence of things not seene, beginneth it chiefe worke: and the most excellent faith sheweth it selfe most clearely when we haue no sence or feeling, or when we feele the plaine contrarie. Faith looketh to the promise, mercie, power and truth of God, and to the manner of his working: and seeing his mercie is incom­prehensible, his power infinite, his manner of working by contraries, his truth firme and immoueable, therefore in the greatest terrours it belieueth peace, when God shew­eth himselfe an enemie, it apprehendeth him louing and mercifull, and out of the deepest humiliation, aboue sence or reason, gathereth the sweetest consolation. If euer we haue tasted of Gods loue and mercie, liuely faith conclu­deth that wee are still in his loue and fauour,Iames 1.17. Iohn 13 1, 2. whatsoeuer we apprehend in our present sence and feeling: for whom hee loueth, to the end hee loueth them. Yea, faith goeth before experience or sence of mercie, and waiteth for sal­uation in Christ, in the depth of miserie, grounding it selfe meerely vpon the Word of truth which cannot lie. Wee belieue to taste the goodnesse of the Lord, not be­cause we haue felt alreadie, how kind the Lord is; though we may make vse of feelings past to sustaine vs in present agonies.

Experience and sence is a stay or prop for our better ease, not the ground vpon which our faith leaneth; and though it be shaken faith continueth firme. If therefore at any time our sence and feeling tell vs one thing (namely that God hath cast vs off foreuer, and will neuer looke graciously vpon vs) and the Word of God assure vs of another (to wit, that God doth loue vs, and will neuer forsake vs vtterly) wee are not to giue credit to our owne feeling, but to Gods Word. For our sence is oft decei­uing, specially in matters of godlinesse: but the Word of the Lord is sincere and abideth for euer. In bodily disea­ses of some kinde, wee trust more to the iudgement of a skilfull Physicion, then to our owne conceits: and shall we not thinke, that God knowes our spirituall estate bet­ter then we our selues? What can we belieue in matters of religion, if we belieue not more then we can discerne by sence or reason? The being of a thing, and the sensi­ble discerning of the thing to bee are diuers. Howsoeuer at sometimes they concurre, yet oftentimes they are seue­red and disioyned. Because the Sunne appeareth not to vs at Mid-night, shall wee conclude, that it neuer hath, or will shine to vs againe. Shall a childe imagine his Father neuer did or will truly loue him hereafter, because for the present hee doth not admit him into his presence, or afford him a fauourable and louely countenance? No lesse absurd, but more iniurious is it to our heauenly Father, to coniecture, that no grace or fauour is to bee sound with God, seeing now the beames of his loue and mercie are hidden from vs. The dearest seruants of God, who haue beene indued with most eminent graces, and highly ad­uanced into speciall fauour with him, haue yet in their owne sence apprehended wrath and indignation [...],Psal. 22.1, 2. & 38.3, 4. & 77.7. & 88.14. Ier. 20.14, 15. in­stead of loue and fauour, displeasure instead of com­fort, and trouble instead of peace. Did God tenderly respect them, when he seemed to teare them in pieces, and to breake their bones like a roaring Lion: and shall [Page 185] wee iudge of his affection by our present feeling.

§. 11. But what if we haue long vsed the means of grace, and can finde no comfort? In this case,§. 11. 12. They haue long vsed the meanes of grace, and can finde no comfort. Cant. 5.2.3. wee must repent of the former neglect to accept of grace offered, and pray to God to forgiue and pardon it. Wee must also examine our hearts with all care and diligence to finde out the sins which haply doe hinder comfort, and bewailing the same, stirre vp our selues to receiue the promises.Remedy. For oft times the entertaining of some bosome sinne, which wee are loath to part withall, is that which m kes the breach in our conscience. And sometimes we walke with­out comfort, not so much because God withholds it, as that wee put it from vs;The godly sometimes walke without comfort, be­cause they put it from them­selues. either not knowing that we are called to belieue, or not encouraging our selues to striue against feares, or shutting our eyes against the euidences of grace, that God hath bestowed vpon vs, or m st [...]king what the testimonie of the Spirit is, whereby God witnesseth to vs that wee are his children. For whiles wee take it to be some vocall testimonie, which certifyeth vs against feares and doubts, euen in the middest of temptations, and in a manner whether wee will or no; we fall into no small perplexities,Oftentimes God causeth his Children to seeke long before they finde comfort. 2 Cor. 12.8. not finding any such certificate in our selues, whereas the witnesse of the Spirit is cleane of another nature. This is no new thing, that God should cause his children to seeke long before they find comfort. The Apostle in like extremitie besought the Lord thrice, that is often, before hee receiued answer. And though God delay, either to chasten neglects, or to kindle af­fection, or that graces hardly obtained may be valued according to their worth, yet will he not alwayes de­spise his children that cry vnto him day and night. The ardent desire shall at length bee satisfied, the panting soule bee refreshed with the waters of consolation Com­fort and ioy is the reward of our obedience: but patient waiting is a pleasing and acceptable seruice to God. It is Gods worke to giue comfort, it is our dutie to waite [Page 186] for it in the wayes of holinesse. Let vs bee contented to serue God freely without wages, and in the end, we shall be no loosers. Remission of sinnes and peace of conscience are fauours worth waiting for. If the Lord should keepe vs on the racke euen till the last gaspe, and then impart vnto vs the least drop of his mercie or sence of his loue in Iesus Christ, his grace were vnspeakeable towards our soules: & let vs not then thinke much to waite in patience a little while. We haue not waited so many yeares in the meanes of grace for comfort, as God hath waited for our conuersion. If wee haue made him to stand knocking at the doore of our hearts long before wee gaue him en­trance, let it not seeme tedious, if the Lord doe not forth­with open to vs the doore of his priuie chamber, & admit vs to the sweete fellowship and communion with him. Comforts when they come are vsually proportioned to the measure of tribulation, and multitude of feruent prayers powred out before the Lord. Much trouble re­ceiues in the end plentifull consolation.

§. 12. Satan molesteth some Christians with feare of of falling into some fearefull extremitie:§. 12. 13. They are afraid of falling into some fearefull extremitie. How this temptation is to be resisted. Luk. 22.32. Rom. 8.24.35. Phil. 1.6. Rom. 11.29. Psal. 37.24. By which temp­tation it pleaseth God to acquaint men with their owne weakenes, and to chasten or preuent pride, securitie, rash censuring of others that haue fallen into such discom­forts, or the like. But for the remedie thereof let them la­bour to fortifie faith in the gracious promises which God hath made to his children of sustentation & perseruation. As faith increaseth, so feare abateth; as it ebs so feare flows. And let them to this end consider, that Christ hath prayed for preseruation against all seperating extreames. And God that cannot lie, hath promised to keepe his children from vtter declining, and to establish them that be feeble and readie to fall. The Lord hath made it knowne to be his will and pleasure, that hee will neuer take away that grace which once he hath giuen, but increase it ra­ther till it be perfected and accomplished: and when we [Page 187] are assured of his will, wee may relie vpon his power for the effecting of it, and inferre he will keepe vs safely, be­cause he is able to estabish and confirme vs. The greater our weakenesse is in grace, and the more grieuous our sicknesse through sinne, and the noysome humours of corruption, the more carefully will he watch ouer vs with his Almightie power. The strong cannot stand by their owne might if God withdraw his hand: and the weakest shall bee able to ouercome their mightiest eni­mies being vnderpropped by the Lord. What flouds of trouble soeuer doe flow ouer vs, wee shall escape drow­ning, if the Lord hold vp our chinne. Feare is a deceitfull and malitious passion, tyrannicall, rash and inconside­rate, proceeding oftentimes from want of iudge­ment, more then from the presence or approach of euill to be feared, tormenting with the dread of what shall ne­uer come, we were neuer in danger of: It is therefore valiantly to be resisted, not to bee belieued or reasoned withall. Feare in our owne strength is by all meanes to bee cherished: but diffidence in Gods power, mercie, goodnesse, truth and prouidence is to bee abandoned. The strong must not presume in himselfe, though more excellent then others in grace, nor the weake distrust in the Lord, though feeble, and not able to goe high-lone. The hope of preseruation staying vpon inherent grace is selfe confidence: and the feare of falling arising from the sence of weakenes is diffidence in God. In holy Scripture we shall finde, that the strongest haue fallen, when the weake haue stood and they haue beene foiled most grieuously, not in the greatest assaults, but when they haue giuen way to their lusts, neglected their watch, or were growen secure and dreaded no danger. The Lord best knowes the strength of his childe, and will not suf­fer him to bee ouertaken with those vncomfortable falls out of which he shall not recouer.

§. 13. Sundrie Christians through the malice of the§. 13. 14. They shall neuer hold out to the end. [Page 188] Deuill, bee vnsetled with feares, that notwithstanding all their care they shall neuer hold out in faith and an ho­ly course of life vnto the end: but by persecutions or o­ther afflictions and prouocations shall bee turned backe; specially considering that they are maruellous apt to slip and coole in time of peace, and whilest they liue vnder the meanes of grace. This feare is to be remoued by calling to Minde the promises of God so plentifully and richly set downe in the word of grace.How this temptation is to be re­mooued. And they must consider, that the same God who keepes them in time of peace, and blesseth the meanes of grace whilest they doe inioy them, is able and will vphold them in the time of trouble, and when meanes be wanting of our selues wee stand not at any time, by his power wee may ouercome at all times. And when wee are sorest assaulted, he is euer ready at our right hand to support and stay vs that wee shall not fall.Psal. 16.8. Hee hath well begun, and shall happily goe forward in his worke, who hath in truth begun. For true grace well planted in the heart, how weake soeuer, shall hold out for euer. All total decaies come from this, that the heart was neuer truly mollified, nor grace deepely and kindly rooted therein. And as for present weakenesses it is good to acknowledge & bewaile thē,Luk. 8.13. but they must not for some imperfections cast downe themselues halfe desperately, as though God regarded them not, or they should wither and vtterly decay. For as the drie and thirstie ground or spunge sucketh vp much water; so the humble spirit drinkes vp much grace, and shall be replenished abundantly with the waters of com­fort. And if their portion of grace be the smallest of all others, they must striue to grow forward, but without discouragement. For of small beginnings come great proceedings: of one little sparke a mightie flame: of a small Acorne a mightie Oake; of a graine of Mustard-seed a great tree: and a little leauen seasoneth the whole lumpe. All feares and doubts which arise in their hearts, [Page 198] must driue them to send vp earnest prayers to God daily and oft for this grace of faith to bee more firmely rooted in them: which they must doe willingly an [...] gladly, that they may feele their doubting and feare to vanish as fast, as they perceiue their hold in the promises of God to waxe stronger.

§. 14. Satan beares many in hand, that their manifold crosses and troubles in the world,§. 14. 15. They are many wayes crossed and af­flicted. and their want of out­ward blessings, is an argument of Gods displeasure to­wards them. This was the fierie dart, which he by the mouthes of Eliphas, Bildad and Tz [...]phar (yea of his owne wife) did shoote at Iob; against all which, if hee had not held out the shield of faith he had beene pierced through and through. And we see by daily experience, that when a godly Man is crossed in his wife, children, goods, reputation, these outward afflictons are often great occasions of deadly sorrowes, and grieuous temp­tations touching the assurance of his owne saluation. The remedy is, To thinke seriously and to acquaint our selues familiarlie with the properties of God; the truth,Remedie. vnchangeablenesse and nature of his promises,Outward cros­ses are no ar­guing of Gods displeasure. Iob. 5.17. Pro. [...].12. Iam. 1.12. Heb. 12.7.8.9.10 11.12. and the manner of his dealing with others of his seruants in his wonderfull prouidence. For thereby we shall learne, that God doth loue tenderly, when he doth correct seuerely; and remaineth vnchangeable when our outward condi­tion doth varie and alter: yea, that all his Chastisements are but purgatiue medicines to preuent or cure some spi­rituall disease, which hee seeth wee are inclined vnto. Should God neuer minister physicke till we see it need­full, desire to take it, or bee willing of it; alas, wee should perish in our corruptions, and die for want of helpe in due time. It is good to humble our selues when god correcteth: but to doubt of his loue, when he dealeth lou­ingly with vs, is a great weaknesse. Also we should call to minde that God allowes, yea requires, that men in affliction should liue by faith, both for a sanctified [Page 190] vse in them, and a good issue out of them in due season. And so afflictions or earthly encumbrances would bee no meanes to weaken our faith, but to increase it rather.

§. 15. Some godly persons, by the subtle and cruell malice of the Deuill are brought to this bondage,§. 15. 16. They are strongly posses­sed with feare, that God hath vtterly cast them off. that they are perswaded that they are vtter reprobates, and haue no remedy against their desperation. And this tempta­tion enough of it selfe to shake and terrifie the afflicted, is made farre more grieuous when Melancholie possesseth the partie: for that raiseth excesse of distrust and feare, and causeth the partie to perswade himselfe of miserie, where there is no cause. In this weakenes Satan assailes such poore seruants of God by spirituall suggestion, tempting them to such sinnes as be very strange, and such as they abhorre the very least conceit of them, and when by such temptations they are brought low, in the anguish and bitternes of their soules, the Deuill laboureth espe­cially to dimme their knowledge and iudgement, that they may haue no sure hold of any point of doctrine, which may soundly comfort them, that so he may as a roaring Lyon deuoure them speedily. And when hee hath couered their hearts with darkenes, and brought them into a dreadfull feare of Gods wrath, hee holdeth them at this vantage, that euery thing which is before them, is made matter to encrease their distressed estate. For the stay and comfort of such distressed soules,How Christi­ans in this distresse and anguish are to be comfor­ted. they are to be perswaded, that they bee not vnder the wrath of God, neither is his anger kindled against them, for all the feare that oppresseth them, when their estate is in their owne feeling at the worst because they haue not sinned against the holy Ghost, nor malitiously set them­selues against the truth and Gospell of God, nor perse­cuted it wilfully against knowledge and conscience: which one sinne onely is able to shut them out from all hope of saluation. And here they must beware, they make no more sinnes of that kinde, then God himselfe [Page 191] hath pronounced to be of that sort: for in these matters that concerne Gods Religion, euen the perfection of our wisdome is but folly, much more our sicke braines and melancholicke vnderstanding is to be remoued farre from handling such holy things. And seeing their consciences doe beare them witnesse, how much these temptations are repugnant to their desires and liking, how gladly they would be freed and deliuered from them, how grieuous and burdensome they are vnto them, and chiefly raised by Satan, who abuseth their simplicitie: therefore there is no cause why they should bee so discouraged or out of heart, no more then one that hath had a fearefull dreame when he awaketh. Moreouer, they are with all earnest­nesse to be put in minde (yet with the spirit of meeknesse and compassion) and to consider, how much it doth dis­please God, that they are remoued from their faith, and haue giuen place to conceits and spirits of errour, contra­rie to the most cleare and comfortable promises made them that thirst, repent, feare and loue the Lord, trem­ble at his word, are broken-hearted, &c.Rom. 8.28. Iames 1.12. Esay 66.2. And therefore they should gather more godly boldnesse and confidence in God on the one side, and more courage and strength against Satan on the other side.

For if God call and incourage vs to trust and relie vpon him, and we standing in need thereof, would most gladly embrace his promises made in Christ Iesus, who is hee that should hinder vs? The Scripture, speaking of the ma­lice of Satan in tempting and assailing Christians, biddeth them, Bee strong and of good courage, Ephes. 6.10, 12. 1. Pet. 5.8, 9. resist strong in the faith: Sathan tempteth them to ouerthrow their faith, and by giuing place to feares and doubts they ad­uantage the enemie against their soules: but let them take occasion by the temptation to draw nigh vnto God, and rowse vp themselues more confidently to rest and waite vpon the Lord, so shall they please God, and put Satan to flight. Neither let them after this bee still obie­cting, [Page 192] that they feele small strength of faith and hope: for thereby the enemie may take encouragement to their dis­aduantage, when feare setteth open the heart to his mali­tious temptations, and binds the hands of the distressed that he cannot resist: but let them stirre vp their courage and resolution to waite vpon the Lord, not listening any more to their strong, but deceitfull feare. And what though they feele not that sweetnesse, wh ch sometimes they felt, will they therefore iudge their state to bee naught? What sweetnesse can the soule taste, when it is ouer-whelmed with feares, perplexed with temptations, troubled with doubts? Physicke is vnpleasant and bitter to the taste: Temptation should not be temptation, if it did not affect. If the soule bee now sicke, and tasteth not the sweet meates of consolation, which it was wont, as the bodie which is in a course of Physicke; will they iudge themselues to be starke dead, or in a condition irre­couerable? Wee haue experience how diuers times the disease preuaileth ouer the sicke person, that actions faile, and faculties seeme quite to bee spent; neither hand nor foot is able to doe their dutie; the eye is dimme, the hea­ring dull, the taste altered, and the tongue distasteth all things, euen of most pleasant rellish; and the weake and feeble patient seemeth to attend the time of dissolution: when yet notwithstanding there remayneth a secret power of nature, and a forcible sparke of life that ouer-commeth all these infirmities, and consumeth them like drosse, and rendreth to the body a greater puritie and firmenesse of health then before the sicknesse it did enioy. Euen so it is in this spirituall estate, the soule is sicke, and not dead, faith is assailed, but not ouercome; and if in pa­tience the fin [...]shing of this secret worke which passeth all conceit and capacitie of man bee attended, these bu ning feauers of temptations shall appeare to bee flaked and cooled by the mercie and grace of Christ, and that sparke of faith which now lieth hid and ouer-whelmed with [Page 193] heapes of temptations, to breake forth againe: And as nature after a perfect crise dischargeth herselfe, to the re­couery of former health: so shall all doubts and feares and terrours be remoued, and strength of faith restored with such supply, as it shall bee able to make euident proofe what secret vertue lay hid, and yet not idle in all this vn­comfortable plight. Againe, as in outward sences we see sometimes, and feele, and heare, when wee doe not per­ceiue it: so we may also haue faith, and not alwayes haue the sensible perceiuing thereof. Yea, such as most hunger and thirst after righteousnesse, and are poore in spirit and broken in heart, as they doubt and feare in euery action lest God bee dishonoured by their conuersation, so are they iealous of their precious faith, lest it bee not in such measure as they desire, or in truth be none at all: where­in they may easily bee deceiued, first, in the discerning, then in the measure and portion. For when the inward feeling thereof doth not answere their desire and the acti­ons proceeding there-from doe not satisfie their thirst of righteousnesse, whereby reliefe may rise to the nourish­ment of faith, and the satisfying of that holy appetite; they are discouraged and intangled with spirituall cares, from which a more aduiced consideration agreeable to Gods Word might easily deliuer them. And touching the portion, it is a fault to measure the excellencie of faith and power thereof, partly by quantitie and vnseasonable fruits, (so to call them) and not by vertue, kind plantati­on, soueraignetie, and seasonable fruit: which errour in temptation the distressed are apt to runne into, and so to trouble themselues without cause. Men looke not that Corne should spring in haruest, or be ripe in spring; that trees should bud or beare fruit in winter: because it [...]s not the season for such things. Neither ought wee to expect such strength of memorie and liuely operatiue actions of grace, in age, sicknesse, great sorrowes and temptations, as at other times in young yeares free from such assaults. [Page 194] The fruits of faith fit for the season may bee discerned by them that can rightly iudge, when sweet refreshings for­me ly enioyed bee lacking. The effects of faith in great temptations and cloudie seasons are to looke vp for helpe, sigh▪ groane, complaine to God, prize his fauour, draw nigh vnto him, and cast himselfe vpon God, though hee seeme to be angry: at this time faith is incumbred with many strong feares wherewith it is burdened, against which it laboureth, ouer which it doth not easily nor speedily preuaile. Ioy, peace, sweet refreshing, and sen­sible tasting of Gods mercie, be the fruits of well growne faith in the times of victorie and freedome. Those Sum­mer fruits are not to bee gathered in the depth of winter. It is an errour to measure the truth of grace in age by the effects proper to youth, or the soundnesse of faith in temp­tation, by the effects peculiar to the dayes of triumph. Neither are we to account the nature of any thing accor­ding to our sence or the shew it maketh. For then should the most fruitfull tree in winter bee taken for barren, and the lustie soyle for drie and vnfruitfull, whilest it is shut vp with the hard frost. But reason being guided by the Word of God, must lead vs rightly to iudge of the pre­sence and life of faith in our soules, which being the shield in this our spirituall warfare, endureth much battering and many brunts, and receiueth the fore-front of the battaile, and oftentimes fareth as if it were pierced through and worne: vnfit for battaile: yet is it indeed of nature inuincible, and repelleth whatsoeuer engine the enemy inforceth against vs, and standeth firme rooted whatsoeuer storme Satan raiseth for the displacing thereof. How then are the distressed to behaue them­selues in this temptation, when both the sence of faith is dulled in them, and the fruits minister discontentment? They must rightly consider what bee the winter fruits of faith, and not expect such things in themselues as agree not to that season, and withall remember that the gifts [Page 195] and mercy of God is w [...]thout repentance: and so take courage vnto themselues confidently to cast their soules vpon the mercie of the Lord in Iesus Christ. For as hee knew them, when they were strangers from him, and lo­ued them when they hated him, and had nothing which might prouoke his mercy but sinne and misery: so is his goodnesse continued still vpon them for his owne sake, and not at all for their deseruing. And though they feele their abilitie weake, the enemy strong, their strength ti­red and cleane worne, their corruption vpon the point to p [...]euaile, the fruits and branches of faith, th [...]ough these stormy tempests, nipped and shaken; yet the sap of faith shall neuer be dried vp in the root, neither can any winde of Satan so blast, that the immortall seed bee at any time quite withered. But patience and constancy with a reso­lute mind to beare Gods triall, will bring a good end; yea, by a meeke going vnder Gods hand in these, th [...]y shall learne experience to wade through greater afterwards; and yet in the midst of them, to h [...]ue hope that they shall not be ashamed. Say their fo mer course of life past hath not answered that sincerity the Lord requireth; what then? Are they therefore reprobates? No, but it argues want of faith. Not so; but place for fu [...]ther in [...]rease of faith, and the fruits thereof. Those whom the Lord hath chosen to bee his worshippers, and hath redeemed and consecrated holy to himselfe, they bee his plants, and en­graffed Oliue branches in his Sonne, who take not their full perfection at once: but (according to the nature of plants) require daily watering and dressing, whereby by degrees they attaine in the end a full stature in Christ. In Scripture we haue example of weake belieuers as well as of strong. As the Holy Ghost hath remembred the faith of Abraham, who belieued aboue hope vnder hope:Marke 9.24. Iohn 3.1. so hath it recorded the faith of Nicodemus in knowledge simple and weake, in profession and practice timorous and fearefull. In one and the same person we shall find diffe­rent [Page 196] degrees of faith at diuers times; at one time like a graine of Mustard-seed,Num. 20.11, 12 Psal. 21.1. & 77.7, 8. at another time like a growne Oake; now like a smoaking snuffe, but soone after bur­sting out into a bright flame. The strong [...]st faith of any Saint menti [...]ned in Scripture is [...]mperfect, assailed with temptations, mixed with manifold doubtings. For they were subiect to innumerables infirmities, which are not specified in the Booke of God; neither was it fit that it should bee a register of their manifold temptations, frail­ties and fals. But out of those things which are recor­ded, wee may perceiue they were shaken with assaults, ouer-taken with corruptions, tripped and foiled some­times by the policie of Satan.Rom. 15.4. All which is set vpon the file for our admonition and consolation. So that a Christian may not account himselfe void of grace, be­cause he is not perfect in faith, knowledge and loue: but he is wisely to consider the secret worke of Gods Spirit and grace, and take comfort of the smallest crumme and drop of this heauenly sustentation, and attend the time of perfect growth according to the good pleasure of God. Oh, but they feele not the testimony of Gods Spirit, which might assure them; they can finde no sparke of grace in themselues. Neither doe any of Gods children at all times feele it: but that they may see their own frailty, God doth as it were hide himselfe for a season (as a Mother doth from her childe to trie his affection) that they may with more earnest desire mourne for Gods wounted grace, and praise him with more ioyfulnesse of heart when they haue obtained it againe. And yet God doth not with-hold comfort from his children, many times when they walke heauenly: but their owne frailty and vehe­mency of temptation which oppresseth them, diminisheth the feeling thereof. When the winde is lowde, the aire stormie and tempestuous, a man cannot heare the voice of his friend when the heart is filled with feares, and perple­xed with manifold temptations tossing it vp and downe, [Page 197] the calme and still voice of the Spirit is not discerned. And in those seasons, the triall of faith is to be taken by those fruits which are euident to the eye of others, who can iudge more sincerely then the afflicted themselues in that anguish of soule and spirit. As the sicke man during the time of his distemper, must not trust to his owne taste, but rather relie vpon the learned Physicion, and other honest and discreet friends: so the faithfull must not giue too much credit to the suggestions of their owne heart pos­sessed with feare, but rather belieue their faithfull Pastor, and other godly and experienced Christians that are a­bout them. But to yeeld so much to their present weake­nesse (because in this perplexity they will bee euer and a­none questioning the soundesse of former comfort, and in­tegrity of their hearts) suppose they were destitute of grace, and neuer had felt sound comfort, should they vt­terly despaire, or giue place to deading sorrow?Math. 11.28. In no sort, for Christ calleth the burthened and laden to come vnto him for ease and comfort. Being destitute of grace and comfort, they are willed to repaire vnto him for both, who hath sufficient in store for them. If they finde not themselues to bee eased, they know they are burthe­ned; if they be not watered, they feele themselues to be thirstie; if they belieue not, they are allowed, inuited, en­couraged to come vnto Christ: To them he calleth, as if he did particularly name them,Esay 55.1, 2. Iohn 7.37. Apoc. 22.17. Marke 10.49. Come yee to the waters and drinke; Come vnto me, and I will refresh you. Why stand yee trembling as if your case were despe­rate? Yee desire helpe, and he calleth you, Be of good courage, and come vnto him.

CHAP. I.

MAny and pretious are the fruits of [...]aith,Inducements, to liue by Faith. whereof wee haue vse at all times, in euery state, at euery turne, and in all things that we goe about: which who so would enioy, hee must learne not onely to haue, but to vse it aright; to liue by it here; feeding vpon the seuerall promises of mercy, and not onely to be saued by it when he goeth hence. The Lord himselfe, the Authour and giuer of life, hath o [...]ten taught vs, by his Prophet and Apostle,Hab. 2.4. Rom. 1.17. Gal 3.11. Heb. 10.38. That the iust man, is not onely to belieue to Iustification, but to liu [...] by Faith. The worthy seruants of God in all ages, are all brought in as a cloud of witnesses, testifying this truth, that The Iust shall liue by faith. Gen 5.24. Heb. 11.5. Gen. 24.40. By faith Enoch walked with God: By faith Abraham walked before God. Paul liued, if euer any comfortably, happily, from [Page 200] the time of his conuersion, to the time of his dissolution: but euen whilest hee liued in the flesh, hee liued by the faith of our Lord Iesus Christ. Without faith what [...]e wee but dead moules? liuing carkases that carrie about, and are carried with dead soules? The best, most excel­lent and pretious part of Man is d stitute of true life till faith be inspired into it from aboue, whereby we are vni­ted vnto Christ the fountaine of supernaturall and eter­nall life.Col. 3.3.4. The most glorious or pleasant life of Man with­out faith, is but a vaine shadow, a meere picture and resemblance o [...] life, or of death rather, drowned in car­nall delights full of vexation, and leading towards euer­lasting perdition. The best worke of the regenerate, if it bee not animated and quickened by liuely faith, is but the very outside and dull matter of a good and accepta­ble worke: There is no going right forward in the way to Heauen,1. Tim 1.5. if faith be not the guide. The end of the Commaundement is loue out of a pure conscience, and faith vnfained. That which is here called the precept is not all the law,Iun. animad in Bell Cont. 5. lib. 3. cap. 11. not. 14. but only the precept that Paul giueth to Timothy, that he should haue care to see that there were no strange doctrine admitted neither for forme, nor mat­ter, neither for things directly contrarie to wholsome doctrine nor for idle questions, not tending to build vp the people in the loue of God, and of their Neighbour, as appeareth euidently,Verse 3. both by the verbe before, where­of this word here is deriued, and by this same word vsed afterward in this chapter,Verse 18. where the signification of it is restrained vnto the present matter of exhortaion. Neuerthelesse, it may well be applied to confirme, that euery act of sincere and vnpartiall obedience, must come from a liuely, well-rooted and soueraigne faith.

Christ is the fountaine of life and faith the meane. Act. 2.15. Iohn 1.4. Psal. 36.9. Heb. 5.9.Christ is the fountaine, and faith the meanes of life. The power and originall of life is intirely reserued to the Lord and Prince of life, the Light and Life of men, the Author of eternall saluation: But faith is the radicall [Page 201] band on our part, whereby wee are tied vnto Christ, and liue in him. The bodie hath it soule which enclines it; and so hath the soule its soule whereby it liues, and that is Christ the quickning spirit. 1. Cor. 15.45. Take away the soule from the bodie, and earth becomes earth: seuer Christ and the soule, what is it but a dead carrion? The members die if they bee seperated from the Head, liue so long as they be conioyned to it:Ephes. 1.22, 23. & 4.16. Christ is to his Church and euery li­uing member of it, what the naturall Head is to the natu­rall members. And so we liue primarily and properly by Christ as by the soule and Head; by faith secondarily, as by the Spirits, the band of soule and body, or by Nerues and sinewes, the ties of the Head and Members. Looke as the leg or arme liues by proper sinewes, vniting them to the Head: so doth euery belieuer liue in Christ by a wel-rooted, soueraigne, particular faith, whereby he re­ceiueth Christ, and is made one with him. Thus saith hee himselfe, Who is the truth and the life, Iohn 14.6. I am the resurre­ction, and the life: he that belieueth in me, Iohn 11.25. though he were dead, yet shall he liue; and, I am the bread of life, Iohn 6.35. Iohn 5.26. hee that belieueth in me shall neuer hunger; and againe, As the Father hath life in himselfe, so hath hee giuen to the Son to haue life in himself. Thus speak the holy Scriptures of him, In it was life, and that life was the light of men; Iohn 1.4. Col. 3.4. When Christ who is your life shall appeare; Our hands haue handled the word of life. For the life was manifested, 1. Iohn 1.2, 3. and we haue scene it, and beare witnesse, and shew vnto you that eternall life which was with the Father, and was manifested vnto vs. And this is the testimonie of those three heauenly and earthly witnesses, That God hath gi­uen to vs eternall life, and this life is in his Sonne; 1. Iohn 5.11, 12. Hee that hath the Sonne hath life, and hee that hath not the Sonne, hath not life. Whatsoeuer grace we want, it is to be receiued from Christ,1. Cor. 1.30. Who of God is made vnto vs wis­dome, righteousnesse, sanctification and redemption: and whatsoeuer grace is in Christ for vs, it is made ours by [Page 202] faith. And so we find in diuers passages of Scripture, that he that hath faith, 1. John 5.13. hath the Sonne, and eternall life in him. This is liuely represented vnto vs by the Parable of the Vine and the branches, that as the branch receiue [...] all the sap (whereby it liues and is fruitfull) from the Vine,Iohn 15.5. so doe we from Christ, being engrafted into him. Life then is from Christ as the Author,Rom. 11.20. Prince and Fountaine: but wee liue by faith as it incorporateth vs into Christ, and receiueth him to dwell in our hearts.Ephes. 3.17. So that what­soeuer wee lend to faith, it redounds to the honour of Christ. Impossible it is, that faith should waxe proud towards her Lord, or insolent ouer her fellow seruants, challenging any thing of desert vnto her selfe. No; faith receiues all of grace as a poore beggar, and altogether ex­cludes the hatefull law of boasting.Rom 3.27. Rom. 4.16. Ephes. 2.8, 9.10 This is the nature, the place, the office of faith: for God ha [...]h ordained that life should bee through faith, th [...]t it might bee of meere and rich grace. And if the end and meanes appointed of God to lead thereunto, doe well consent, then it cannot be, that faith should lift vp her selfe against grace, or in any thing seeke her owne pr [...]ise, and not the glory of God. Among all the gifts of God there i [...] none more vse­full then faith: others are profitable for some few things, this is for this life and the l [...]fe to come; for all parts and purposes of our liues, in the vse of it manifold, and rich eue [...]y manner of way: But euermore it aduanc [...]th the grac [...] of God, and causeth man altogether to disclaime himselfe, his abilitie and worth. Faith se [...]ueth not only to iustifie, but to make vs endure in all afflictions without making haste;Hab. 2.4. Esay [...]8.16. Rom. 1.5. The Iust liueth, in time of his afflictions by faith; Hee that belieueth, maketh not haste: It doth worke in vs, and guide the course of our obedience; Wee haue r [...]ceiued grace and Apostleship to the obedience of faith, not only in belieuing the promise of the Gospell, but the other p [...]rt or word of command: It doth also pre­uaile against all Enemies;1. Iohn 5.4. This is the victorie that ouer-commeth [Page 203] the world, euen our faith: But in all this, it lea­neth vpon the grace of God, looketh to his power and trusteth vpon his faithfull promise.

To liue by Faith,Gal. 3.2. Rom. 4.21. Heb. 11.11. What it is to liue by faith. is by faith in Christ to assent and ad­here vnto, and p [...]ssesse the whole Word of God as our owne, in all estates and conditions, resting quietly vpon his gratious and faithfull promise to receiue from his good hand all needfull blessings and comforts in fittest season, and in all good conscience yeelding our selues vn­to his good pleasure in sincere, vniuersall and constant o­bedience. To liue by faith is not only to belieue in Christ for saluation, or to belieue throughout our life, that wee shall be saued in the life to come; but also to rest vpon the grace and free fauour of God, that we shall haue what­soeuer is expedient to bring vs safely thither, giuen vs freely by the Lord in this life, so farre as hee knoweth it good for vs. God hath made promise of all good things, more then we could aske or thinke,Psal. 34.9 10. Rom. 8.28. that no good thing shall be wanting, that whatsoeuer commeth shall bee for our good: all which the Iust man possesseth by faith, and is aswell satisfied, when in temptations and trials he hath no meanes of helpe, as if hee had all that his heart could desire. To the burdened God hath promised ease,Math. 11.28. Esay 55.1. Ier. 31.34. Esay 26.1. [...]ro. 10.28. Zech. 1.8. 1. Cor. 10.13. Psal. 91.2, 3. & 84.11. Esay [...]3.28 Math 6.33. refre­shing to the thirstie; pardon to the penitent, comfort to them that mourne, per [...]ect peace to them that waite vpon the Lord: assistance, comfort, deliuerance to them that be tempted, preseruation and protection from euill, with comfortable supply of all blessings temporall and spiri­tuall so farre as shall be good: all these faith embra­ceth, possesseth, feedeth vpon, and so resteth contented and comforted, as if all helpe that could be deuised, were present, and comfort inioyed. The word of grace tea­cheth vs to denie vngodlinesse and worldly lusts, Titus 2.12. and to liue godly, iustly and soberly in this present world: from this word of command faith cannot be wholly turned a­side by allurement or terrour, but resteth vpon God for [Page 204] abilitie, and sweetly inclineth the heart with delight and chearefulnesse to follow after the Lord. Thus to liue by faith, is firmely to relie vpon the Word of God, in all e­states and conditions, with full purpose to bee guided by it, vntill the good things contained the [...]ein be fully ac­complished. This is to be seene in that honourable com­pany of Worthies summed vp by the Apostle, as patternes of faith,Heb. 11.1, 2, 3, 4. &c. who in all estates and straights whatsoeuer they were brought into, in all temptations wherewith they were tried, and in all difficulties wherein they were exer­cised, yet so liued by faith, that nothing could dismay them, much lesse to ouerthrow them. By whose example we may learne, so to rest vpon Gods Word and promise for all needfull helpe, assistance, comfort and deliuerance, what danger or difficulty soeuer befall vs, that we be nei­ther dismayed with terrour, nor turned aside with world­ly allurements, nor wearied with delayes, nor faint in the combate.

What is to bee done, that wee might liue by faith. Iob 22.21, 22. Psal. 85.8.Now for the attaining hereof these two things are care­fully to be performed.

First, to acquaint our selues familiarly with the Word of God, that we might haue it in readinesse for direction and comfort.

Secondly, to exercise faith aright in the Word of God.

The Word of God is the ground of all our faith, wher­by we liue, be directed, maintained, and vpheld in all our trials.2. Pet. 1.4. The promises of mercy are as so many legacies be­queathed vs by our heauenly Father, and by his Sonne Ie­sus Christ,Psal. 119.105. in his last Will and Testament: The Com­mandements are so many directions to guide in the way of blessednesse,Iohn 5.39. vntill wee be full pertakers of the good things promised: It is therefore most necessary and be­houefull for vs to search this Will and Testament for all such legacies as may concerne vs:Prou. 6.21, 22. and to binde this law continually vpon the heart, that it might leade, keepe [Page 205] counsell, and comfo [...]t vs as occasion requires. Faith is the li [...]e of our soules, the Word is the ground, life, guide, and moderator of our faith. If God shall leade vs into the darke at any time, or bring vs into any straight, that wee see no way of escaping, or meanes of reliefe, will it not be a great stay and comfort to our soule, if then wee can call to min [...]e the good Word of God formerly laid vp in store, whence we can raise such hope of helpe in due time as may quiet and content vs till we doe enioy in ef­fect the good desired?Psal. 94.19. When the heart is perplexed with thoughts, distract [...]d with feares, and vnsetled with temp­tations, is it not a great refreshing, that wee can call to minde the commandements of God, directing what wee must doe or leaue vndone, instructing in the way of peace wherein our feet shall neuer stumble?Psal. 119.24. If wee would bee ready and skilfull practitioners in the great art of liuing by faith, wee must exercise our selues in the Word of God, and get into our hearts and memories, at least, the princip [...]ll promises and Commandements, that we may haue them in readinesse for direction and comfort vpon all occasions.Col. 3.16. Let the Word of Christ dwell in you richly in all wisdome. And here it is to be obserued, that besides expresse Commandements and direct promises generally offered, there be sp [...]ciall promises and Commandements by consequent, which we are to note and make vse of. As whatsoeuer God promiseth to any one of his children, (not in any speciall or proper respect, only concerning such a person and for such a time, but) as a common fa­uour belonging to all his children, that wee may, and ought to receiue as a promise made to vs; Thus the A­postle diswading from couetousnesse, applieth that pro­mise to all the faithfull, which in speciall was spoken vn­to Ioshuah, I will not leaue thee, nor forsake thee. Heb. 13.5. When­soeuer wee find that any of Gods people haue prayed for any good thing, and haue bin heard, if it were not by spe­cial prerogatiue peculiar to them, we may take it as a pro­mise [Page 206] to vs. I sought the Lord, and he heard me: and de­liuered me from all my feares. Psal. 34.4, 5, 6 They looked vnto him, and were lightned: and their faces were not ashamed. This poore man cried, and the Lord heard him, and sa­ued him out of all his troubl [...]s. Wh t fauour God hath shewed vnto any of his children, according to promise and couenant of grace, the same m [...]y [...]ll that be in coue­nant with him, exp [...]ct and looke for. For all the faith­full haue the same God to be their God, liue vnder the same couenant, and haue in [...]erest in the same promises of mercy. Thus Iames exhorting to patience in trouble, alled­geth the example of Iob, Yee haue heard of the patience of Iob,James 5 11. and haue s [...]ene the end of the Lord. As for extra­ordinarie fauours or deliuerances granted vnto some persons by speciall priuiledge, and not by ver [...]ue of com­mon couenant: wee cannot promise our selues the same in particular from their example, nor did the Lord vouch­safe the same to the same persons at all times: but as such peculiar mercies imply a common ground or reason, they are vnto vs arguments of comfort and incouragement. God doth not ordinarily send his Angels to open the pri­son doores, nor stop the mouthes of Lions, nor quench the force of the fire for the preseruation of his people: but from such extraordinary examples, wee may conclude, that God will bee with vs in the fire and in the water to deliuer or comfort vs,Psal. 91.15. Esay 43.2. 2. Cor. 4.8, 7. to succour or support vs, that wee shall not be forsaken, much lesse ouercome. Also in the practice of the seruants of God, we may learne our dutie: for whatsoeuer they did vpon common grounds and rea­sons pertaining to vs, no lesse then vnto them, that dutie belongeth vnto vs as wel as vnto them, and their example is for our imitation.Phil. 3.17. Pro. 2 20. Speciall Commandements by pri­uiledge giuen to some peculiar persons, belong not vnto them, who haue receiued no such warrant: but if the immediate ground be common, the dutie it selfe reacheth vnto vs.

Bei [...]g acquainted with the Word, if wee would liue by fa [...]th, we m [...]st exercise it aright therein, and that con­ [...]isteth in diuer [...] acts.

First, Faith doth firmely and vniuersally assent to the whole Word of God,The acts of Faith. Acts 24.14. and set a due price and value vpon it, as that which containes the chiefe good of Man. The Gospell is that pearle of price in comparison whereof the merch [...]ndise of siluer and gold are of no worth.

Secondly, It ponders the Word seriously, and treasures it vp safe. Earthly men keepe the conueyances and assu­rances of their Lands very circumspectly,Math. 13.45, 46 lay vp their bils and bands, write vpon them, know when they expire, and what to challenge by them. The promises of God vnto the faithfull soule, are insteed of all assurances,Psal. 119.11. bils and bands for his liuelihood, maintenance, protection, assi­stance, deliuerance, comfort, and euerlasting happinesse: therefore hee is carefull to view them often, lay them vp sure, meditate vpon their stablenesse and certaintie, and cast with himselfe what profit & comfort they will bring in fittest season.

Thirdly, It preserueth and keepeth in the way of the promises, it perswadeth, inciteth and strengthens therein. All the promises of God are free, his fauours of meere grace: but this free fauour is in speciall bequeathed vnto the penitent, meeke, humble, vpright, that walke in the vndefiled way, and doe none iniquitie: and faith in these promises, expecting the Lords helpe al-sufficient in due season, carrieth a man forward in the path,Pro. 19.16. Psal. 119.1, 2, 3. wherein hee shall find rest and peace, and will not bee turned out of the right way, then which it acknowledgeth none safe or pleasant.

Fourthly, It plies the throne of grace with earnest and continuall supplications, intreating helpe and succour according vnto promise. Faith hearkeneth what the Lord speaketh, and speaketh backe againe in feruent gro [...]nes and desires. It hath the promise of God,2. Sam 7 27. and therefore [Page 208] is bold to pray, and will not keepe silence.

Fiftly, It looketh vp directly vnto God, his wisdome, power, mercie, and faithfulnesse; If me [...]nes bee present, faith beholdeth Gods hand in them: if meane [...] bee wan­ting, the eye is lifted vp vnto the Lord, who can prouide meanes, or worke without meanes and against meanes, and most certainly will performe what he hath promised when it shall be for our good.Psal. 5.3. My voice shalt thou heare in the morning, O Lord, in the morning will I orderly addresse vnto thee, and will looke out.

Sixtly, It resteth quietly obseruing the effects of Gods promises, and triumpheth before the victorie.Psal. 13.5. I haue trusted in thy mercy, my heart shall reioyce in thy salua­tion. But of these more at large in the particulars fol­lowing.

Meanes to stir vp our selues to liue by faith.Now for the better stirring vp of our selues to liue by faith.

1 First, Wee must find and ferret out the Infidelitie that lurketh in our bosomes, condemne it, and make it odious. Ah, how is my heart fallen by vnbeliefe?Find out thy vnbeliefe. What a masse of infidelitie harboureth in my breast? O Lord, I am grossely ignorant of thy wayes, doubtfull of thy truth, distrustfull of thy power and goodnes, disobedient to thy Commandement. Thou hast giuen rare and excellent promises in thy holy Word, but I enquire not after them, reioyce not in them, cleaue not vnto them in truth and stedfastnes, settle not mine heart vpon thē, make them not mine own, keepe them not safe, that I may know what to challenge by them, prize them not according to the worth and value of the good promised. Because by a ciuill faith men belieue men, therefore they seeke to get their securi­tie, and if they haue a man of credit his word for what was desperate, they are glad; If they haue bonds or speci­alties, they boxe them vp, they know when they expire, what to challenge by vertue of them, they will doe no­thing that may be preiudiciall to themselues therein. But [Page 209] as for the promises of life made in thy Word, I seeke them not, build not vpon them, hide them not carefully in my heart, cast not seriously with my selfe what good I may ass [...]redly looke for by vertue of them, keepe them not continu [...]lly in thought to cut off all carn [...]ll reasonings and d [...]stractions, am not wary to preuent what may bring preiudice to my soule and state. Thou threatnest in thy Word, but I doe not feare, am not carefull to decline sin. Who is so hardie as to thrust his finger into the fire? But I haue suffered my selfe often to bee carried aside with lusts through vnbeliefe. How many wicked motions haue I entertained? what sinfull passions haue I nourished? how vainly, rashly, wickedly haue I spoken, though I haue bin warned by thy Word of threatning to the contrarie? True and righteous are thy precepts according to which thou hast commanded me to walke: But I haue followed the customes, examples, and traditions of men, the sugge­stions of Satan, and allurements of the World. Lust and p [...]ssion haue oft come betwixt my heart and thy holy precepts, whereby I am turned aside from the straite way of peace. I can find small rellish and sauour in the Word of life, I digest it not, feed not vpon it, hunger not after it, am not changed into the nature of it. I receiue not the truth, or it abides not in me for subst [...]ntiall nourishment: I belieue no further then I see, feare no more then I feele, start aside in temptation.

The Symptomes of vnbeliefe are euident.Symptomes of vnbeliefe. From this root springeth that vnmeasurable deadnesse that presseth downe. 1 If a man of authority threaten with racke or gibbet, I quake and feare: but when I heare the Iudge­ments of God denounced against my sinnes, I am scarce moued at all.

2 From this ariseth impatience, murmuring, discontent, vnquietnesse, when outward things are wanting:Psal 78.19, 21, 22. Numb. 14.27. For did the heart cleaue fast vnto God, it would rest quiet in his promise, if all other things were lacking. Selfe-confi­dence, [Page 210] resting in meanes, and leaning vpon them, as lands, riches,Rom 10.3. Ier. 17.5. Psal. 40.4. & 52.7. Phil. 3.3. Ier. 9.13. f [...]iends, &c. are effects of vnbeliefe. Hee that re­ioyceth in Christ Iesus can haue no confidence in the flesh. As wee grow downe, denying our wisdome, and all strength wee can make; so doth faith in our great God grow vp; as we swell or be puffed vp in conceit of our wisdome or strength, so doth faith languish or decay. So much as the heart stayeth vpon the creature, it is by sinne with-drawne from the Creator. But my heart is much poysoned with selfe-sufficiencie: I feele my selfe apt to leane vpon mine owne deuices to presume vpon mine owne strength, and so wickedly to depart from God. If meanes be at hand I grow secure, forgetting, that further then God doth send forth his Word, they can doe no­thing. If meanes be wanting, I faint, or at least, am greatly distracted, not remembring that it is all one with God to saue with many as with few, with small or no meanes as great. If I enioy the things I would, I thinke much vpon the meanes, ascribe little to Gods blessing: my affections do worke more liuely on this or that which fell out (as men speake) more luckily, then on the blessing of God, which is all in all. In any matter of weight con­cerning liueli-hood or state, I am readie to plod what friends I can make, what meanes be present, what likeli­hoods of good successe, and here I rest, not seeking to the Lord,Prou. 29.26. though all iudgement come from him. But if this or that requisite (in my iudgement) cannot bee obtained, though I be neuer so diligent, seeke neuer so earnestly, still I distrust and suspect the euent, saying in heart, that it cannot proue well. And when my desire is accomplished, the meanes are still in mine eye, I thinke my selfe indebted to such or such friends, neuer able to requite their kind­nesse, when the chiefe cause, vpon whom all things de­pend, is much forgotten, not affectionately remembred. In trials I am very tottering, and like a poore creeple who leaneth vpon his crutches, easily brought to the ground, [Page 211] when sensible helpes are taken away. Carnall delights,Math. 6.30. Iohn 12.43. & 5.44. Math. 14 31. Marke 8.16, 17. couetousnesse, loue of praise, double diligence about e [...]rthly things, and excessiue care: these are euill acci­dents of this disease.

3 Did we possesse the spi [...]ituall comforts of the Word, the heart could neither couet, nor take pleasure in the transitorie things of this life.

4 Did wee assuredly belieue that our Heauenly Father will prouide for vs, wee would not disquiet our selues with troublesome thoughts about liuing, maintenance, and successe of our labours. But, ah, how is my heart ta­ken vp with distracting cares, drawne away with carnall pleasures and aspiring desires after great things. If riches increase, I reioy [...]e in them; if troubles or crosses come on, my head is wholly busied about them; I can keepe no measure in casting, discoursing, contriuing how things will goe. The many thoughts that I spend about these things to no purpose, vpon no occasion, doe more then sufficiently conuince the earthly distemper of my heart.

5 Partiall obedience, indulgence to any sinne, sleighti­nesse in the performance of holy duties, and rashnesse in the vndertaking of ordinary workes without feare, reue­rence and due consideration, is the euill fruit of vnbeliefe. For the strength of faith is vniforme, it fighteth against all sinne, feedeth vpon the dainties that God hath prepa­red for them that loue him, and teacheth in naturall and ciuill actions to hold Christ, that his Spirit may guide vs in the doing of them. But I haue beene too fauourable to boisterous passions, euill lusts, vaine rouings, idle spee­ches, neglect of holy duties. I haue prayed without inten­tion, feruencie, or care to speed: I haue heard the Word, but not attended vnto it with diligence, not laboured to get it into possession, nor to be changed into the nature of it. I haue feasted without feare or thankfulnesse; I haue laid me downe to sleepe and risen againe, not minding the promise of God, who giueth sleepe to his beloued, not [Page 212] acknowledging him who is my li [...]e, and the length of my dayes, nor fearing the grin that is set for me in euery crea­ture and businesse of this life. What shall I say? O Lord, I haue sinned against thy goodnesse, power, mercy, and truth; against the Mediation and bloud of Christ.1. Iohn 5.10. He that beli [...]ues not in God, [...]akes him a liar, then which what can be more reprochfull? Hee that resteth not vpon Christ, maketh his bloud of none effect, then which what is more abominable? To feare the threats of Man, to rest on his Word, to obey his Commandements, when the will and pleasure of God is neglected; what is this, but to rob Go [...] o [...] his glory, and set vp Man in his roome or steed? If a great Man should threaten, would I not bee carefull to decline his wrath? Shall my God threaten, and I be secure and carelesse? If I haue a mans word or bond that is of worth, I write vpon the matter, as if I had it: Shall I not ioyfully rest in the word, seale, and oath of my God? If a Man of great place should bee asked a pawne, and not credited on his word, he would take it in euill part: what a shame is it, that I should not beli [...]ue God further then I haue his caution? The seruants of No­blemen attend on their Lords pleasure at an Inch, come at their call, goe at their command, doe euery thing exactly that is giuen them in charge: What wretchednesse is this in me, that I haue ob [...]yed the Lord by the halues, beene sleightie in his worsh [...]p, most negligent where all dili­gence is no more then duty, most praise-worthy. As I haue dishonoured God,Titus 1.15. Esay 7.9. Numb 20.12. Luke 1.20. so I haue hurt mine owne soule. If it were not for vnbeliefe, nothing could harme mee; this doth all the mischiefe: for it reiecteth the medicines, which taken, would cure all maladies, and pulleth off Gods pla sters, which lying on would salue our miseries: it defileth our best workes, doubleth the bitternesse of crosses, pulleth downe many iudgements vpon vs, disina­bleth in the combate against Satan, is the nurse of spiri­tuall idlenesse, and hindreth the sweetnesse of all holy du­ties. [Page 213] It were iust with thee, Deare Father, to cast mee off for euer, and giue me ouer to the vanitie of mine vnbelie­uing heart. I haue drawne backe from thee by infidelitie,Heb. 10.38, 39. cleauing to the lusts of the flesh and allurements of the World, trusting in vaine deuices; and thou mightst iust­ly forsake me vtterly for this mine hypocriticall starting aside from thy testimonies. O Lord, I am not more full of infidelitie by nature, then of my selfe vnable to remoue it: vnto thee therefore, doe I lift vp my soule; O tame in mee the fiercenesse of infidelitie, and teach mee to belieue as thou hast commanded: then shall I cleaue vnto thee inseperably, waite confidently on thy saluation, and serue thee chearefully as long as I liue. Thus are we to find out, and make infidelitie odious.

Secondly, We must labour to see the necessitie and pre­ciousnesse of faith,2. See the ne­cessitie and pretiousnesse of Faith. and these seene, will make a man hold hard ere he part with it. A man that hath a great charge, his whole state about him, will as soone lose his life, as part with his treasure. Of what excellencie and vse is this gr [...]ce of faith, which subdueth passions, ouercommeth allurements, maketh things impossible to the flesh, easie and delightsome; inableth to stand fast when we are buf­feted by Satan, lifteth vp the head amidst all the surges of temptation, remayneth victorious in all combats, raiseth vs vp when we are laid along, and our weapons beaten on our Heads; knitteth the heart fast to the heauenly Com­mandements, quickeneth in deadnesse, and holdeth the Lord fast when he leadeth vs into the darke. Who would not preferre the custodie and increase of such a grace be­fore life it selfe? Nay, what is our life without it? If faith liue in vs, we liue blessedly, whatsoeuer misery compasse vs about; if faith decay, we die; if it die, we perish.

Thirdly, We m [...]st consider whom we trust, and medi­tate on the grounds of faith (to wit) the grace,3. Meditate on the grounds of Faith. power, goodnes, truth & vnchangeablenes of God: for this will strengthen beliefe. Wee must consider the promises of [Page 214] God, that we may see what his good will and pleasure is, what a Fatherly care of our welfare hee hath, and not only how able but how willing also he is to helpe and succour v [...]; what promises he hath made, and how faithfull hee is in performa [...]ce for his owne names sake and of free vn­deserued loue.

The Mother of vnbeliefe is ignorance of God; his faithfulnesse, mercie, and power.Psal. 9.10. Those that know thee, will trust in thee. This confirmed Paul, Abraham, Sarah in the faith.2. Tim. 1.12. Heb. 11.11. Rom. 4.21. I know whom I haue beli [...]ued, and that hee is able to keepe that I haue committed vnto him, vntill that day. Hee is faithfull who hath pro­mised, and able also to performe. The free promises of the Lord are all certaine, his Commandements right and good, the recompence of reward inestimably to bee valued aboue thousands of gold and siluer: Trust there­fore in the Lord, O my soule, and follow hard after him. Thou hast his free promise, who neuer failed, who hath promised more then possibly thou couldst aske or thinke, who hath done more for thee then euer he pro­mised, who is good and bountifull to the wicked and vngodly: thou doest his worke, who is able, and assu­redly will beare thee out; there is a Crowne of glory proposed vnto thee aboue all conceit of merit: sticke fast vnto his Word, and suffer nothing to diuide thee from it. Rest vpon his promises, though hee seeme to kill thee, cleaue vnto his st [...]tutes, though the flesh lust, the World allure, the Deuill tempt by flatteries or threatnings to the contrarie.

4. Feeling weaknesse of faith looke on on Christ.Fourthly, When wee feele our faith weake, we must looke vp to Christ, the beginner and finisher of faith in vs. A fainting bodie will taste some thing that is cor­diall and restoratiue: and a fainting soule must baite it selfe with looking to Iesus, who is our cordiall and re­storatiue.

5. Pray for the spirit of faith.Fiftly, Faith is a grace that is giuen from aboue and [Page 215] commeth downe from the Father of lights vnto whom wee must fly by feruent prayer, humbly begging, that he would by his Spirit both reueale vnto vs what be those pretious promises, which he hath made vnto his people, and giue vs wisdome rightly to iudge of them, and firme­ly to receiue them in euery estate: and aboue all, to moue our hearts so to belieue them, that wee may assure our selues of all needfull helpe in due time, seeing God alsufficient and faithfull hath promised it, and waite vpon him in the way of his Commaundements. Mercifull Father, it is my sincere desire and vnfained resolution to draw nigh vnto thee, and put my trust in thy mercies for euermore. But of my selfe I haue no abilitie to stand in faith, or to follow hard after thy Commaundements; I am full of doubtings, when I can see no meanes to put me in hope of helpe, and ready to sinke downe in despaire: vpon euery small occasion I am readie to stagger and slip aside. Take pittie vpon me, O Lord, for thy mercie sake, for I fly vnto thee for helpe. Thou hast comman­ded mee to belieue, hold mee by thy right hand that I shrinke not; reueale thy promises vnto my vnderstan­ding giue mee a sound iudgement, establish me in the faith more and more, vnite my heart close vnto thee, that all the darts of the Deuill may fall off, & not be able to wound my conscience. Thou hast giuen me to see my weakenesse in faith, and to bewaile it; to see the necessitie and excellent vse of faith, and to desire it: giue me also stedfast­ly to belieue according to the riches of thy grace, that I may glorifie thy name.

CHAP. II.

THE vse of faith, which is as large as the word of God, must be distinguished according to the arts and seuerall branches of it, promises,What the pro­mis [...]s bee, and the kinds thereof. Commaundemets, threatnings. By promises vnderstand all those declarations of Gods will, wherein h [...]e signifies in the Gospell what good he will freely bestow. And these be either Spirituall or Temporall; concerning this life, or the life to come of things simply necessarie to saluation, or of things good in themselues, but not alwayes good for vs: all which are receiued, possessed, and inioyed by faith, according as they be promised of God, either with, or without limitation. Amongst spirituall promises absolutely necessarie, with­out which there can be no saluation, the first and chiefe is concerning pardon or forgiuenesse of sinnes and Iustifica­tion.The promise of forgiuenes of sinnes. God of his rich grace and mercie in Iesus Christ doth make offer of free and full forgiuenesse of all sinnes to euery burdened, thirstie, and peni [...]ent soule.Isay 55.7. Deut. 30.1.2. 1. Reg. 8.35. Let the wicked forsake his way, and the vnrighteous man his thoughts; and let him returne vnto the Lord, and he will haue mercy vpon him, and to our God for he will abun­dantly pardon. Ier. 3.12. Returne thou backe-sliding Israel, saith the Lord, and I will not cause mine anger to fall vpon you: for I am mercifull, saith the Lord, and I will not keepe mine anger for euer. I will clense them from all their iniquitie, wherby they haue sinned against me and I will pardon all their iniquities whereby they haue sinned, and whereby they haue transsgresed against me. Ier. 33.8. and 1.34. The promise is free. This promise [Page 217] is made of free and vndeserued mercie, not for any merit that is, or possibly could bee in vs. I, Isay 43.25. and 44.22. euen I am hee that blotteth out thy transgrssions for mine owne sake and wi [...]l not remember thy sinnes. I will loue them freely, for mine anger is turned away from him. Hos. 14.4. Who is a God like vnto thee, that pardoneth iniquitie and passeth by the transgression of the remnant of his heritage? Mic. 7.18. hee retaineth not his anger for euer, because he delighteth in mercy. Heb. 8.12. Ier 31.34. Deut. 21.8. I will be mercifull to their vnrighteousnes, and th [...]ir sinnes and their iniquities will I remember no more. Bee merci­full, O Lord, vnto thy people Israel, whom thou hast re­deemed. Numb. 14.28. Yet obtained through Christ only. Ioh. 1.29. But when we heare of grace, we must remember Christ, in and through whom God is gratious vnto vs. Christ is the lambe of God, which taketh away the sinnes of the world: and this great benefit of forgiuenes of si [...]ne is plentifully proclaimed vnto vs miserable sin­ners, in n [...] through him. Thus it is written, Luk. 24.46.47. and thus it behoued Christ to suffer, and to rise againe from the dead the third day; and that repentance and Remission of sinnes, should be preached among all nations, begin­ni [...]g at Ierusalem. Bee it knowen vnto you th [...]refore, Act. 13.38. Men and bretheren, that through this Man, (meaning Christ) is preached vnto you the forgiuenes of sinnes. Now then we are Ambassadors for Christ, 2. Cor. 5.10. as though God did beseech you by vs: we pray you in Christ steed, be yee re­conciled to God. Hereunto agreeth that inuitation of our Sauiour; Come vnto mee all yee that labour, and are heauen laden, and I will giue you rest. This promise of grace is receiued, possessed and enioyed by faith alone,Math. 11.28. And receiued and possessed by faith. but by an operatiue and liuely faith, To him giue all the prophets witnesse, that through his Name, Act. 10.43. Act. 13.39. whosoeuer belieueth in him, shall receiue remission of sinnes. And by him all that belieue are iustified from all things, from which yee could not bee iustified by the Law of Moses. Though faith bee accompanied with other graces, yet Man liueth by it alone,And by it a­lone. Rom. 1.17. Gal 2.16. and 3.11.24. not by it and other parts of grace [Page 218] as ioynt supporters, in as much as by it alone he trusts in Gods mercy offered in Christ, wholly relying on it, not partly on mercy, partly on righteousnes inherent; We are iustified freely by his grace, Rom. 3.24.25.26. though the redemption that is in Iesus Christ: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousnes for the remission of sinnes that are past. The Scripture foreseeing that God would iustifie the Heathen through faith, Gal. 3.8. Gen. 12.3. Gen. 15.6. Rom. 4.16. preached before the Gospell vnto Abraham, saying, In thee shall all nations be blessed. And thus the Lord hath ordained for diuers reasons.

1 First, this promise is of faith, that it might be of free grace, which cannot stand with the dignity of workes. If it bee by grace, then is it no more of workes: otherwise grace is no more grace. Rom. 11.6. But if it be of workes, then is it no more grace, otherwise worke is no more worke. Faith answeres the promise and receiues the pardon of grace as a poore begger, vtterly denying all worthinesse in the subiect, whereas other graces, had they beene assigned to this office, would haue challenged something to themselues.

2 Secondly, it is of faith that it might be stedfast and sure to all the seed: why so? because the promise is of grace. Faith and grace doe sweetly consent, mutually vphold each other. Faith leaneth vpon grace alone: and grace or mercy is promised freely, that we might belieue, and vouchsafed to him that doth belieue and accept it. With­out faith therefore the promise doth fall. And if the promise of remission of sinnes did depend vpon any worthinesse in vs to receiue it, wee should not onely wauer and bee vncertaine, but euen vtterly despaire of euer speeding.

3 Thirdly, that only is the true manner of Iustification, which shuts forth all boasting in the dignitie of our workes.Ier. 9.23. But faith excludes all boasting in our selues, and teacheth vs to glory in the Lord our righteousnesse. [Page 219] Where is boasting then? it is excluded. By what Law? Rom. 3.27.28. Of works? Nay, but by the Law of faith. Therefore we con­clude, that a man is iustified by faith, without the deeds of the Law. For if Abraham were iustified by workes, Rom. 4 1.3. Eph. 2.8.9.10. 1. Cor. 1.30 31. he hath whereof to glory but not before God. For what saith the Scripture, Abraham belieued God, and it was counted vnto him for righteousnes.

As God inuites vs to receiue the promise of pardon offered in the Gospell,Its necessary to seeke par­don of sinne by faith. so it is necessarie that wee em­brace it by a liuely faith. For in our selues we be sinfull and cursed, no way able to make any satisfaction, wher by we might be deliuered, and remission which is of grace, can be obtained by no other meanes, but onely by faith n Iesus Christ. To him that worketh not, Rom. 4.5.6.7. Psal. 32.1. but belieueth on him that iustifieth the vngodly, his faith is counted for righteousnesse; euen as Dauid also describeth the blessednesse of the Man, vnto whom God imputeth righteousnes without workes; Saying, Blessed are they whose iniquities are forgiuen, and whose sinnes are coue­red; Gal. 1.16. and 3.22. Blessed is the Man to whom the Lord will not im­pute sinne. Faith goeth directly vnto Christ, that by him wee might be Iustified, and embraceth the promises of God concerning Iustification, which is the maner by which alone God hath ordained to iustifie vs. No man can be heire according to the hope of eternall life, vnlesse he be iustified from sinne by the free grace of God:Isay 59.2. for sins, not blotted out by the free pardon of grace, seperate betwixt God and vs, and hide his face from vs.Tit. 3.5.7. Not by workes of righteousnesse which wee haue done, but according to his mercy hee saued vs &c. That being iustified by his grace, wee should be made heires according to the hope of eternall glory. But no pardon is obtained, vnlesse the promise of pardon be receiued by faith. Faith in the promises of mercie, that wee might be acquitted from sinne, and accepted as Iust and righteous, doth commend and maintaine the glory of Gods grace intyre, [Page 220] and in this respect also it is the more necessary. As a pe­nitent malefactor, if hee were to pleade his cause before the Prince himselfe, would not stand vpon termes of innocencie or present integritie, because he had his par­don vnder seale, seeing that was giuen him to pleade for mercie, not for iustice: so the faithfull soule relyeth vp­on the free mercie of God and promise of pardon proclai­med indefinitely to all burdened and penitent sinners, and sealed to euery belieuer in particular by the pledges of the Spirit not vpon those sanctified graces which are giuen vnto him, that he might be qualified and fitted to plead for grace and mercy.

The acts of faith about promises of pardon.The acts of Faith concerning this promise of forgiuenes be diuers.

First, it generally belieueth the promise true, and thereby disce [...]nes, that sinne is pardonable through grace.Psal. 130.4. Luk. 15 18. The knowledge of this, that our sinnes may bee pardoned, or that there is mercy with the Lord to couer sin, is a worke of faith. For whatsoeuer cannot be concei­ued or found out by sence or reason, that is manifested by reuelation, and assented vnto or iudged true and cer­taine by faith, or else it remaines as a mysterie vnknowne. When the Apostle defines,Heb. 11.1. faith to bee the euidence of things not seene; doth hee not intimate, that things vn­seene to sense or naturall reason, are discouered and made euident only by faith? But that God will pardon iniquitie, transgression and sinne, is a truth that can ne­uer bee comprehended by the light of nature: flesh and bloud hath not reuealed it vnto vs. Supernaturall truthes which exceed all humane capacitie, cannot be discerned or receiued by any power of nature:1. Pet. 1.12. Rom. 16.25.26. Eph. 1.8 9. Isay 40.13 14 But that God will be, mercifull to our sinnes, is a truth supernaturall, hidden from the Angels themselues, vntill it was reuealed in the Gospell. Who hath knowne the Minde of God or beene acquainted with the mysteries of his wisedome? In the dayes of securitie, whilest men sleepe in sinne, without [Page 221] all sence of euill, or knowledge of Gods iustice, it is an easie matter to say, God is mercifull, Christ died for sinners: But whence the conscience is awakened with the terrors of Gods wrath, and the fearefull sight of sin;Gen. 1.13. Math. 27.5. Psal 77.3.7, 8. the experience both of wicked men, and of the Saints of God can testifie, that it is a difficult thing, to looke beyond the cloud of iustice, and contrarie to the naturall sentence of conscience, comninations of the Law, and present feeling, to belieue, that there is forgiuenesse with God.

2 Secondly, faith stirreth vp earnest desires and longings to be made pertakers of this mercie of God, and to bee refreshed with his gracious and free fauour. All holy and feruent desires are both kindled & nourished by it. As our assent to the Diuine and heauenly promises is more or lesse firme, certainea, bsolute, & euident, so are our desires more or lesse fierie, constant, vnsati [...]ble, yea in respect of heauenly things vnquenchable: As faith languisheth, these faint: as faith encreaseth, these gather strength. And no maruell, for appetite followeth knowledge,Ioh. 4.10. and desire is answereble to that certaine & cleare iudge­ment that we haue of the necessitie and worth, value and digni [...]y of the obiect apprehended. Now faith discouereth both the necessity and excellencie of the good certainely contained in the word of promise, (which act of faith is signified by the opening or piercing of the eare) and seri­ously meditateth vpon the singular benefits offered there­in, & so raiseth the heart vncessantly to hunger and thirst after them. And these des [...]res will be the greater and more constante, the more faith is exercised in the meditation of the goodnesse, freenes and certaintie of these promises. Many things are neglected which are most pretious, only because the value of them lyeth hid, or is not apparant, or the preiudice of sensible but deceiuable experience doth ouersway. No marueile then if the pardon of sinne be neglected, though the benefite be probably knowne, [Page 222] when it is but sleightly thought vpon superficially looked into, custome hauing iniured the Minde by long practice to the pursuite of earthly delights or profits, wherewith it is besotted. But with the true belieuer it fareth much better, for he seeth how happy it should be with him, if his sinnes were couered, and his soule eased of the burden of them, (how euer it fare with him in matters of this world) and withall, he pondereth the truth and faith­fulnesse of the promise made of meere grace, whereby the heart is stirred vp to desire and long after this bles­sing aboue all good that can be imagined. And yet, such is our corruptiō, we must oft breathe our selues in the me­ditation of these things, or else we shall find our esteeme of pardon to decay, and our desire to grow cold and dull.

Thirdly, It draweth vs forward to seeke mercy of God.Math. 13.45.46 The wise Merchant first discouers the pearle of price, and then seeketh to get possession of it. The desire of a belieuer is not a dead or sluggish wish, Oh, that my sinnes were pardoned, when hee neuer stirreth vp himselfe to receiue the promise: But it is a deliberate desire, of a benefite knowne, possible to be attained, at­tended with much comfort, and freely promised by him that cannot lie, which is euer accompanied with propor­tionable care to get and possesse the blessing desired; Faith will not suffer a man to smoother or conceale his desires, nor desires themselues to die: but it perserueth and kindleth desires, & constraineth with an holy violence to lay them open before the Lord. Thus by faith a man commeth freely to renounce his title and interest in the world, and to part with any thing, that might hinder mercy. The wise Merchant hauing found the pearle of price, Math. 13.44. for ioy thereof goeth and selleth all that he hath; not as if he could merit pardon, but that he might be capable of pardon and make a faithfull plea for mercy. To this end also he humbleth himselfe before the throne of grace in true and vnfained confession of his sinnes, freely iudging [Page 223] and condemning himselfe before God, which a broken and contrite heart. I will declare mine iniquitie, I will bee sorie for my sinne. Psal. 38.18. So the prodigall sonne comming home to his Father, doth bewaile his former lewdnesse, saying, I haue sinned against Heauen and before thee. Pharaoh and Saul being euidently conuinced of sinne,Luk. 15.18. Psal. 32.5. may be constrained in conscience to make some confession to men, I haue sinned this time, and the Lord is righteous: I haue played the foole, and erred exceedingly. Exod. 9.27. 1. Sam. 26.21. 1. Reg. 21.29. Ahab humbleth himselfe before God, & putteth on sackecloth, in hope to preuent the temporall euill denounced against him and his house: But the confession of true and vnfained faith is free and voluntarie, in hope of free pardon and forgiuenesse. Temporarie belieuers may make confession of there sinnes with some griefe and sorrow, but as they confesse their sinnes, so they belieue: their confession is maimed, and their faith superficiall; they renounce not their interest in the world, which inferres the willing choice of some inferiour good, before the fauour and loue of God, and their beliefe of the promises is shallow and subordi [...]ate to their base & earthly passions. But the con­fession of faith vnfained is heartie and sincere, ioyned with a true detestation of all sinne, as that which hath, and would make seperation betwixt God and him, if it be not renounced by him, and pardoned of God. And to them that confesse their sinnes in this manner is the pro­mise made; If wee confesse our sinnes, God is faithfull, 1. Ioh. 1.9. and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnes. Pro. 28.19. Hee that couereth his sinnes shall not prosper: but who so confesseth and forsaketh them shall haue mercy. Onely acknowledge thine iniquity that thou hast transgressed against the Lord thy God. Ier. 3.13. 1. Cor. 11.31. If wee would iudge our selues, we should not be iudged. I said, I will confesse my transgressions vnto the Lord, and thou forgauest the iniquitie of my sin. Psal. 32.5. Which is most liuely to be seene in the parable of the prodigall before mentioned, [Page 224] where the Father (resembling God) is said, to haue met his lost sonne before he came at him,Luk 15.20. and to haue embraced and kissed him after hee was resolued in himselfe, to ac­knowledge and confesse his faults. As faith teacheth the poore sinner to humble himselfe in vnfa [...]ned confession of his manifould offences so it stirreth an [...] encourageth him to power out his soule in ea [...]nest and heartie prayer vnto God for pardon and forgiuenesse,Act. 8.22. through the me­diation of Iesus Chr [...]st. Thus hee is taught of God, Take with you words and turne to the Lord, Hos. 14 2. say vnto him, Take away all iniquity, and receiue vs gratiously: so will we render the calues of our lips. Both these may be seene in the poore Publican, who durst not lift vp his eyes to Heauen, Luk. 18.13. but smote himselfe vpon the breast, saying, God bee mercifull to mee a sinner. And so the Church prayeth. O remember not against vs former iniquities: l [...]t thy tender mercies speedily preuent vs. Ioel. 2.17. Psal, 79.8. This prayer of faith is not presented before God, in assurance that his sins be already pardoned but to obtaine pardon of the rich mercy of God by and through the merits of Iesus Christ. And the p [...]omise is to him that prayeth vnfainedly, that he shall be forgiuen:2. Chro. 7.14. If my people wh [...]ch are called by Name, shall humble themselues and pray, and seeke my face, and turne from their wicked wayes: then will I heare from Heauen, and will forgiue their sinne. Aske, and it shall be giuen you: Math. 7.7. Ioel. 2.32. Rom. 10.13. seeke and yee shall finde. Whoso­euer shall call vpon the name of the Lord, shall be deliue­red, vizt, from sinne and death.

.4 Fourthly, Faith receiueth the promise of mercy made in Christ, and embraceth or resteth vpon the speciall, f [...]ee mercy of God in Chr [...]st for pardon: and hereby we are iustified, that is, of sinners made Iust and Righteous, not by infusion of holinesse, but by free condonation and acceptation of grace. Christ is euery where made the thing which faith embraceth to saluation and whom it looke [...]h vnto and respecteth, as it makes vs righteous in [Page 225] the sight of God: and faith iustifyeth,Ioh. 11.25.26. Act. 15.11. Rom. 10.4. Gal. 2 16. Eph. 1.15. Phil. 3.9. not by any vertue or dignitie of it owne, but as it receiueth and resteth on Christ our Righteousnes, our Sauiour, our Redeemer from sinne and death. It is the good pleasure of God re­uealed in the Gospell, to pardon and iustifie them from all their sinnes, that belieue in Christ, and faith iustifieth as it leaneth vpon him to receiue speciall mercie through him, or which is all one, to obtaine forgiuenesse of sinners of the meere and rich grace of God through him and this is the most formall act of faith as iustifying.

5 Fifthly, It doth certifie of pardon granted and sealed vnto vs: It doth obtaine, receiue and assure of for­giuenesse in particular. I know that my Redeemer liueth; Iob. 19.25. Psal. 32.5. Isay 38.17. Psal. 65.3. Gal. 2.20. 1. Ioh. 3.14. Thou forgauest the iniquitie of my sinne; Thou hast cast all my sinnes behind thy backe; As for our transgressions thou shalt purge them away: Christ hath loued me, and gi­uen himselfe for me, We know that we are passed frō death vnto life, because we loue the brethren. These are diuine conclusions of a liuely faith: But this perswasion or assu­rance that our sinnes are already pardoned, is not an act of faith iustifying, as it iustifyeth, but an act of faith fol­lowing iustification, a priuiledge granted of grace to a sinner now set in the state of grace, or an act of experience in a sinner now iustified by faith. Forgiuenesse of sinnes in and through Christ is offered in the Gospell to euery burdened and wearie soule, that will receiue it as the ground of faith; vouchsafed to euery one that belieueth; but pardon of sinne is apprehended as already granted when wee come to be assured that wee doe belieue. Faith in order of nature is precedent to Iustification, but Iusti­fication it selfe goeth before the sence thereof. As faith ob­taineth and receiueth the promise of speciall mercie it doth not finde vs Iust when we begin to belieue, but ma­keth vs Iust by embracing the Righteousnesse of Christ as it certifyeth and assureth of fauour, it doth not actiuely Iustifie but findeth the thing d [...]ne already. Faith assu­reth [Page 226] of the pardon of sinne by a double act. First, it layeth hold vpon the generall promises made to Belieuers, such as these;Iohn 3.18. Acts 13.39. Iohn 3.36. He that belieueth shall be saued; By faith eue­ry one that belieueth is iustified; Hee that beli [...]ueth hath euerlasting life: Secondly, it concludes vndoubtedly from them, That hee belieuing is alreadie receiued into fauour, and hath obained remission of sinnes. Now be­twixt these two comes the testimonies of the renewed Conscience,1. Cor. [...].11. working vpon the soule by reflexion, where­by the true Belieuer is made priuie to his owne estate, and assured that he doth belieue. The whole is collected thus; He that belieueth in Christ is alreadie Iustified, or hath receiued pardon and forgiuenesse: This is the voice of faith, grounding it selfe vpon the expresse testimonie of God speaking in holy Scripture. But I belieue: This is the witnesse of the renewed conscience, enlightened by the Spirit, and directed by the Word, whereby the Belie­uer comes to know what God hath wrought in him. For no man can be said to Belieue that hee doth Belieue: but he belieueth the promises by faith, and knoweth himselfe to bee a Belieuer by the w [...]tnesse of his Conscience, re­newed by the Spirit. The conclusion of faith, grounded vpon the former propositions, the one expressed in Scrip­ture, the other euident by the witnesse of Conscience is, Therefore my sinnes are forgiuen, or I shall be saued. The order of climbing to this assurance, is the rather to bee marked, that weake Christians, who want the comforta­ble sence and feeling of this mercy, might learne to seeke it in due order, as the way is laid downe before them in the Word; and not deiect themselues without cause, as though they were vtterly destitute of faith in Christ, because they want the sence of this assurance, and so could doe nothing acceptable, because it is not done in faith; nor tire themselues in a preposterous course, not know [...]ng where to lay the foundation or beginne their worke.

Three prerogatiues doe euer accompany this confident assurance of our Reconciliation with God.Three prero­gatiues that accompany co [...]fident assu­rance.

1 First, Peace with God or stable tranquillitie and sweet calmnesse of Minde; Sinne had broken off our friend­ship and peace with God: but being iustified by faith wee haue remission of sinnes, and so the cause of en­mitie being taken away, peace is restored,Esay 59.2. Phil 4.7. Euen that peace of God which passeth vnderstanding, and is in stead of a guard to keepe our hearts and minds in Christ; that golden Legacie which Christ bequeathed vnto his Disciples, when hee left the World.Iohn 14 27. Ephes. 2.16, 17. Rom. 5.1. Peace I leaue with you, my peace I giue vnto you. Being iustified by faith, we haue peace with God, through our Lord Iesus Christ. And from this peace begins liuely consolation against the temptations of sinne, Satan and the World: from the sence hereof the faithfull soule may triumph with Dauid, The Lord is with mee, Psal. 56.4. Rom 8.33.34. I will not feare what man can doe vnto me; and with the Apostle, Who shall lay any thing to the charge of Gods Elect? It is God that iustifieth: who is he that condemneth.

2 Secondly, Free accesse vnto the throne of grace with boldnesse and confidence, Christ as it were leading vs by the hand, into the presence of God, that we might enioy his grace in presence. When wee were enemies wee fled from the throne of God: but being reconciled by his grace, we haue free accesse to come into his presence, to aske what we will, with assurance it shall be done vn­to vs.Rom. 5.2. Ephes 2.8. By whom (sc. Christ) also wee haue accesse by faith, into this grace wherein we stand.

3 Thirdly, Ioy in the Holy Ghost vnspeakable and glo­rious, 1. Pet. 1.8. which doth so lift the faithfull aboue the Heauens, that being cheared with the Essence of Gods fauour, and contented with Christ alone, they despise the world and the base things therein.Rom. 5.2, 3. We reioyce in hope of the glory of God. And not only so, but we glory in tribulations al­so. Thus Dauid prayed,Psal. 51.8, 12. Make mee to heare ioy and [Page 228] gladnesse; Restore vnto me the ioy of thy saluation. All these rare and pretious priuiledges spring from faith: for without fa [...]th no man can please God, Heb. 11.8. by faith wee haue peace with God, by faith we come vnto him, by faith we reioyce in him.Rom. 15.13. Phil. 1.25. The God of Hope fill you with all ioy and peace in belieuing. In whom wee haue boldnesse and ac­cesse, with confidence by the faith of him. But this faith which highly adu [...]nceth the Belieuer to boast in God all the day long, lifteth not vp it selfe, waxeth not proud to­wards the Lord. Free remission, sweet peace, assurance of Gods fauour, familiar and heauenly communion with him, and whatsoeuer rich token of speciall and intire good will God bestoweth, these cannot puffe vp, but abase the Belieuer in himselfe: the higher hee is exal­ted by the free mercy of God, the lower hee hum­bleth himselfe before God.Ezek. 16.62, 63 & 36.31, 32. I will establish my couenant with thee, and thou shalt know that I am the Lord: That thou mayest remember, and be confounded, and neuer o­pen thy mouth any more: because of thy shame, when I am pacified toward thee, for all that thou hast done saith the Lord God.

6 Sixtly, By faith we continue in this blessed state, in sweet peace and fellowship with God. We can neuer take the eye from Christ, but immediately the remembrance of former sinnes doth trouble and vexe the conscience: and daily weaknesses and infirmities will breed no small disturbance, if we doe not sue forth a daily pardon. There­fore as we belieue to Iustification, so must we continue in belieuing for the actuall pardon of our daily trespasses. The Apostle saith,Rom. 4.5. God iustifieth the vngodly: but by vn­godly in that sentence of Paul, he is meant, who doth not bring his workes or merits, nor looke to his graces, qua­lities, acts or vertues in the matter of Iustification: but doth bewaile his impietie, and flie to the throne of grace for pardon, being conuinced of guiltinesse. Thus Abra­ham was all his time comprehended in this Catalogue, [Page 229] and is made by the Apostle, as a perpetuall, so a princi­pall instance of that finall resolution:Rom. 3.28. Therefore wee con­clude, that a man is iustified by faith without the workes of the Law. For if belieuing in him that iustifie [...]h the vngodly, was imputed for righteousnesse vnto Abraham, af [...]er hee had beene for a long time more righteous then the ordinary sort of Gods Sa [...]nts or chosen, Abraham all this while vnfain [...]dly belieued himselfe to be a sinner, no way iustified in himselfe, but seeking to be iustified by him, who if hee shew not mercy to sinners, whilest they bee sinners, all mankind should perish vtterly. The drift and scope of Paul in the third and fourth to the Romanes is only this: That although men may bee truly iust and holy in respect of others, and rich in all manner of workes, as Abraham was thus farre knowne and approued, not by men only, but by God: yet when they appeare before Gods Tribunall, who best knowes as well the imperfe­ction, as the truth of their integritie, they still acknow­ledge themselues to bee vnprofitable seruants, alwayes praying, Lord, forgiue vs our sinnes, and be mercifull to our offences. So that all men, euen the most holy are sin­ners in themselues, and in the sight of God in the Apostles sence, and are iustified by grace not of debt, after the in­fusion of supernaturall holinesse. The sincere and vpright man, in whose spirit there is no guile, Psal. 32.1, 2. Rom. 4.4, 5, 6. is iustified, not be­cause of his sinceritie, but because the Lord imputeth not that sinne vnto him, which he still vnfainedly acknowled­geth to be in him, continually praying, Lord, enter not in­to iudgement with thy seruant; alwayes confessing, Lord, in thy sight no flesh liuing can be iustified, Psal. 143.2. to wit, other­wise then by not entring into iudgement, or by non-im­putation of his sinnes. And faith that layeth hold vpon the promise of mercie offered in Christ, causeth a man e­uery day to humble himselfe for sinne, and to seeke pardon by earnest prayer euery day it receiueth and feedeth vpon the promises made in Christ, and so assureth that his [Page 230] sinnes are done away as a mist. And thus a Christian may liue by faith for many dayes, or rather all the daye [...] of his life, in sweet peace and commun [...]on with God, if hee will lea [...]ne to maintaine, and t [...]ke paines to vse his faith aright. It is to bee lamented that amongst Christians, who desire to liue honestly and keepe a good conscience, so few know, so many neglect the ordinary vse and im­prouement of their faith; as if it serued only to giue them comfort in the rem [...]ssion of sinnes at their first conuersion, and then had finished all it should or could doe, except till they fall into some notable decay, if not great offence, or bee plunged into deepe doubts, or bee exercised with some great afflictions: whereas the daily vse and improue­ment of faith for the continuance and increase of assu­rance of forgiuenesse, peace, accesse vnto the throne of grace, Ioy, and communion with God, is as necessarie, should be as constant as is the vse of Fire and Water, of the Light, of Meate or Drinke or whatsoeuer is more or­dinary for the comfort of the Bodie. Serues faith for en­trance and beginnings, and not for continuance, progresse and encreasings? Is faith the breeder and bringer forth of Ioy and Peace, and not the Nurse and foster Mother of them, cherishing and feeding them, till we come to a full and perfect age in Christ? All fruits the neerer they c [...]me to ripenesse, the sweeter they be: & so is the fruit of faith, sweeter in the eare then in the blade. If the sence of pardon be pleasant & delightsome at the first, must it not increase as strength of faith & spiritual acquaintance with God encreaseth? Is it not easier to preserue peace, then to recouer out of dumpes and distresses? Euery day to reckon with our soules, and get our debts cancelled, then to doe it now and then, when we haue runne farre behind hand, not knowing which way to turne our selues? Fire once kindled is kept burning with lesse paines, then being oft quenched, it can be kindled. The labour of maintai­ning health is much lesse, then the toyle of recouering [Page 231] out of sicknesse. Let vs then learne to make vse of our faith euery day; As euery day to humble our selues before the throne of grace, and begge the pardon and forgiuenesse of our sinnes; euery day to looke vnto the grounds of comfort, and meditate thereupon, that we may find ioy and sweetnesse therein; euery day to renew our faith in belieuing the pardon of such particular offen­ces as we haue espied in our selues that day, and confessed before the Lord with sighes and groanes for mercy. Let vs thinke seriously with our selues, how excellent a thing it is to be in league of amitie with God; how blessed and pleasant a state to bee freed from the feare of death and Hell; how rich and comfortable a thing to bee Heire of Glorie. Let vs often stirre vp our selues to conuerse with Christ; the better we know him,Psal. 139.17, 18 & 36.7. 2. Tim. 1.6. the more delight and contentment we shall take in fellowship and communion with him. This is to liue by faith, and to stirre vp the grace that God hath giuen vs. This is to maintaine faith, that it may serue vs. Fire in the embers glowes not, heats not the house: Faith in the heart not vsed, doth neither increase, nor comfort. A man may well be said not to haue the wealth, he vs [...]th not for his benefit: surely he wants the benefit of faith, who exerciseth it not. Vse limbes, and haue limbes. The beautie and benefit, yea, the very in­crease and perfection of all gifts, vertues and graces con­sisteth in vse, and action. Exercise perfecteth vnderstan­ding and memorie; strengthens the disposition of the soule, increaseth vigour, begetteth promptnesse: the more thou doest, the more thou maist. The oftner the li­berall man giues Almes, and doth good turnes, the more his liberalitie growes and shines. Let any man diligently and [...]hroughly improue his faith, and great will bee his faith, and great the ioy it will bring in. It is our fault, if we suffer Satan with light temptations, ordinarily to in­terrupt our spirituall mirth, or to detaine vs in dumps and pensiuenesse. Did wee but carefully maintaine our [Page 232] faith, it would doe away all d stu [...]bance which is within vs ag [...]inst our selues, and tame the rebellion of lust against the spirit of the minde renewed; it would secure vs a­gainst the power of enemies inward or outward, that they should not be able to hurt vs, much lesse to preuaile agai [...]st vs, and represse or vanquish all perturbations, which spirituall wickednesses, vnbeliefe, want of godly contenta [...]ion, defects in our condition, might occasion: it would expell vnquietnesse, keepe vnder passions, allay fe [...]res and griefes, and calme the boisterous stormes of discontent. Let vs keepe our faith, and it will keepe our Ioy: It will keepe it an euen euer-flowing current, with­out ebbe & flow, cloudes and eclipses: let vs increase our faith, it will increase our ioy. But to what measure of Ioy may a growne Christian attaine,To what mea­sure of ioy a Christian may attaine. if hee be carefull to p [...]eserue and stirre vp his faith? It is a small thing for him to come to an ordinarie pitch of chearefulnesse, except his ioy exceeds the mirth of a worldling in the qualitie and quantitie of it. If his mirth be not a sweeter and more ra­uishing mirth, of an higher kind, of a more pure nature, of a most constant tenure, then any carnall mans what-euer, he disparages faith. The Christians ioy,1 Pet. 1.8. Rom. 14.17. is ioy vnspeakable and glorious, ioy in the Holy Ghost, another manner of Ioy then euer entred into the heart of a naturall man. So is that text to be construed,1. Cor. 2.9, 10. eye hath not seene, &c. not chiefly of the ioyes of Heauen, which here the spirituall man himselfe cannot tell what they shall bee, but of the Gospels ioy,Calu. in 1. Cor. [...].9. Iun. par. lib. 2. pa. 31. of the wine and fatlings alreadie prepared, and now reuealed to the Belieuer by the Spirit: which if the carnall man scorne and scoffe at, it is because hee cannot comprehend it. It is a more pure and constant ioy, which needs not the support of earthly delights: his ioy is within, he ioyes in the fauour of God, which is vnchangeable. It beseemes not a Christian to be merrie in one estate, dumpish in another, as if their ioy depen­ded vpon their outward condition. No, no, the fauour of [Page 233] God alone is sufficient to vphold a good mans ioy.Iohn 16.22. Rom. 5.3. Iames 1.2. Your ioy no man taketh from you, We glory in tribulations al­so: And great reason, for if sinne bee pardoned, euery thing causeth a progresse of saluation. Were it not odious to see one professing some l berall Science, to liue by lewd and dishonest shif [...]ing? No better fight is it to see a Chri­stian hanging his ioy vpon course and earthly pleasures, who hath more noble and generous, yea, Angelicall de­lights, then which what hath Heauen better but in de­gree only and manner of fruition?Psal. 36.7, 8, 9. How excellent is thy l [...]uing kindnesse, O God, therefore the children of men put their trust vnder the shadow of thy wings. They shall be abundantly satisfied with the fatnesse of thy house: and thou shalt make them drinke of the riuer of thy pleasures. For with thee is the fountaine of life: in thy light shall we see light. It is a pleasure to him to want other plea­sures, who is oft and euery day serious in the meditation of the remission of his sinnes, the free grace and eternall loue of God towards him in Iesus Christ. He that is eue­ry day busied to fetch out a pardon of course for his daily infirmities, and to make euen reckoning betwixt God and his Soule, that nothing remaine on the score to inter­rupt his peace, shall neither be idle, nor vnprofitable; nei­ther want imployment, nor comfort. This course can open no gap to licentiousnesse, libertie in sinne,Psal. 19.12, 13. or carnall securitie: for he is euer most studious not to runne into ar­rerages, who is most desirous to haue his debts cancelled and blotted out. Faith is of the nature of souereigne puri­fying waters, which so wash off the corruption of the vlcer, that they coole the heate, and stay the spread of the infection, and by degrees heale the same. And of Cor­dials, which so comfort and ease the heart, as also they expell noxious humours, and strengthen nature against them. Iustifying faith takes kindly rooting in a cleane heart, and being rooted purifieth it more and more. Faith that pleads for mercie, doth cleaue to the Commande­ments, [Page 234] stirre vp to holinesse, ouer-rule the affections, delight in purity, and diffuse the vertue of the word into euery facultie of the soule.

It may be obiected, If faith certifie that our sinnes be pardoned, and there be such ioy in belieuing, how comes it to passe that many good Christians liue so long in feare and doubt,Wence it is that many good Christi­ans liue so long in feare and doub [...]. who would bee contented to take any paines to bee setled in assurance of Gods loue? The common causes of this slownesse of beliefe are many.

1 First, an immoderate aggrauation of their sinne, and continuall thought of their vnworthinesse. Thus the case stands with many poore Christians; faine they would be­lieue (as they acknowledge) but they are vnworthy, they haue beene sinners. These must knowe, it is good they should see their owne vnworthinesse, but not that they should be hindred thereby from comming to Christ it is good to denie themselues, but not to doubt of the mercy of the Lord. Christ came to seeke that which was lost, Math. 18.11. Esay. 61.1.2. Math. 9.13. 1. Pet. 3.18. Rom. 5.10. Math. 11.28. to binde vp the broken hearted, and to saue sinners. He died for his enemies, for the vnworthy: He inuiteth the burdened to come vnto him, and makes sute to the poore and worthlesse, that he might ease and inrich them. If they were not vnworthy, what neede had they of Gods mercy? or how should God glorifie the riches of his mercy in pardoning their offences? The feeling of their vnworthines makes them fit to receiue mercy from God who doth v [...]uchsafe it freely: seeing besides their sinne which makes them vnworthy, they haue a sence of it, and an heart broken for it. If they were not vnworthy, they could no [...] belieue: If their case had not beene desperate, what neede was there, that Christ should come from the bosome of his Father?Esay. 43.25. and 44.22. Hos. 14.3.4. Pardon is offered freely of grace, the more vile they be in themselues, the fitter to receiue this vndeserued kindnesse. Oh, but their sinnes are grie­uous and notorious, scarlet, crying, scandalous sinnes? This detestation of sinne is greatly to bee commended, [Page 235] if they remember withall,Ezra. 10.2. that there is hope in Israel con­cerning this: if they will set one eye vpon the mercy of God, as they set the other vpon the vilenesse of their ini­quities. If their sinnes be many and great,Eph. 2.4. Psal. 3 [...].5. Psal. 51.1.2. Exod. 34.6.7. Esay. 55.9. God is rich in mercy, abundant in goodnesse, hath a multitude of ten­der mercies; His mercie reacheth aboue the Heauens, he forgiueth iniquitie, transgressiō, sin & rebellion. All faults are easily pardonable to his infinite mercy, which exceeds Mans, as Heauen doth Earth; which can readilier forgiue seuentie, then Man seuen offences. Was not Adam, Manasses, Paul, the sinfull woman commonly called Mary Magdalene, 2 Chron. 33.12.13. 1. Tim. 1.13.15. Act. 2.37.38. Luk. 7. [...]7. the Cretians and Iewes who im­brewed their hands in the bloud of Christ, receiued of him to mercie? Doth not [...]e delight to forgiue much, that he may binde to loue much? Shall not his fauour super­abound to the sence of faith, where sinne hath abounded to the wounding of Conscience? It matters not what the wound is, so Christ be the Physitian.Iohn 1.7. Esay 1.18. The bloud of Christ cleanseth vs from all sinne. Nothing but the bloud of Christ can wash away the guilt of the least sin; and his bloud is sufficient to purge the most polluted Conscience. But they haue felt no extraordinary measure of sorrow for sinne, they are rather dull and sencelesse? Are they weary of sinne? haue they sorrowed to selfe-deniall and to re­nounce their interest in whatsoeuer might seperate be­twixt Christ and them? To such is the word of Recon­ciliation sent. But they haue often slipped into the same sinnes. There is a difference of offences. There be sinnes of ignorance, infirmity, forgetfulnesse, and sudden passion, whereunto the heart yeeldeth not aduised consent, and from which the faithfull by reason of their frailtie can ne­uer be free in this life, in some degree or other. Now vn­to these God of his mercy is pleased to grant a pardon of course,1. Iohn 1.8. 1. Iohn. 2.2. notwithstanding his seruants step oft into them through weaknesse, prouided they humble themselues, seeke mercy, and labour the mortification of their infir­mities. [Page 236] Abraham twice denied Sarah to be his wife, saying, Sh [...] is my Sister. Of Dauid it is recorded, that though hee were a man after Gods owne heart in all things, except the matter of Ʋriah, yet of frailtie hee offended many times in the same particular. There bee foule, enormious notorious sins, which wound the consci­ence, and stop and hinder the liuely operation of grace; and these m [...]st be repented of, and aduisedly left and for­s [...]ken, before we can belieue to the pardon and forgiue­nesse of them. Neuerthelesse, if a man haue often fallen into these offences, he is not to despaire, but seriously to confesse, and to forsake hi [...] sinne, that he may obtaine mercy. For the Lord inuiteth the obstinate and rebellious to repent, and by word and oath assureth them of forgiue­nesse, if they will returne. And if wee looke vpon exam­ples, we shall finde many such, who vpon humiliation and earnest prayer haue beene receiued vnto mercy. But they haue fallen grieuously since conuersion. So did Dauid and Peter, who yet recouered by grace, and vpon repentance were forgiuen. A foule offence after grace receiued is not vnpardonable. The bloud of Christ, which washeth away the guilt of sinnes before conuersion, is sufficient to purge the conscience from sins after conuersion likewise; We are commaunded to repent of, taught to pray for the pardon of sinnes without exception. It is of free mercy that former sinnes are couered, and by the same mercy of God this trangression may be pardo [...]ed. The mercy of God is euerlasting, his couenant vnchangeable, though we be vnfaithfull, yet he cannot forget himselfe. He de­lighteth to shew mercy, and reioyceth in the soule that hath sinned, but now lamenteth, saying, I haue sinned, and it did not profit me. The commaundement of god, in­ioyning vs to forgiue our brother not seuen times but se­uentie times seuen times if he repent, is an expression of his readinesse to shew mercy to them who do oft and gre­vously offend, if they returne by vnfained repentance, and [Page 237] sue for mercy. Oh, then take heede, that to other great and many sinnes infidelitie be not added. Doubting be­gets deadnesse, whereas look [...]ng vp vnto the promises of mercy, will both ease and soften the heart. But they can­not belieue. Indee [...]e they thinke there is no promise of mercy made to them, vpon which they should ground their confidence. Therefore they must know; that God calleth them, in his word to come vnto him, as if he did particularly name them, and promiseth to receiue them vnto mercy; and then they must consider of the fr [...]e grace of God in promising, and his faithfulnesse in making good whatsoeuer he hath promised, that neither want of feeling, nor conceit of vnworthinesse dis-hearten them from drawing nigh vnto him. They must thinke seriously with themselues, I neede mercy, and the Lord hath promised it: I thirst after it, and the Lord will grant vnto mee my desire according to his promise: I am vtterly vndone if I obtaine not helpe; and helpe is not to bee found, but in the Lord Iesus, who louingly inuiteth me to come vnto him, that I may be refreshed. Seeing there­fore I long for mercy &, the Lord makes offer of it in his dearely beloued Sonne, I will goe vnto him and humble my soule before the throne of his grace, I will entreate mercy, and rolle my soule vpon the promise of saluation. All my helpe is to looke off my selfe an obiect of confusi­on, and looke vpon Christ an obiect of consolation, there­fore I cleaue vnto him as mine onely Sauiour, and trust in him though he should kill me. It doth not please God, that I should stand alooffe and straine courtesie, now he encourageth mee to come with confidence, or giue way to doubtings, now I haue his promise, who neuer failed any that trusted in him, who hath done more for me then euer he promised: therfore I will goe vnto him in the mediation of Iesus Christ, and importune his grace; if I perish I will perish in his bosome, to die for it nothing shall s perate me from his mercy.

2 A second cause of this slownesse may be ignorance of the way how this assurance is to be sought, vpon what foundation it is to be laid, in what orde [...] they come vn­to it. Sometimes they mis-conceiue the promises, as if they were offered only to Belieuers, and not laid as the foundations of faith, and thereupon falsely conclude, that no promise is made vnto them, because they cannot finde that they doe belieue. Sometimes they mistake the nature of faith, taking it to be a perswasion or assurance that their sinnes are pardoned, and so conclude, that they haue no faith, because they want assurance: when in the order of nature, faith is precedent to actuall remission. And many times Christians are herein deceiued, that they feare to receiue and apply the promises of grace, till they can finde in themselues such a measure of sanctification, as is scarce, if at all, attaineable in this life. These and such like blockes must bee remoued by good information, acquainting themselues out of the word of God, what faith is, the order in which wee must climbe vp to assu­rance, how the promises are to be receiued, and what is the true vse of sanctification. But two things are speci­ally to be learned for their direction.

1 First, that assoone as euer a man feeles sinne as a bur­den,Isa. 55.1. Ioh. 7 37. Numb. 21.9. and doth truely, earnestly, feruently thirst to be eased of it, he hath a calling to come vnto Christ to aske, obtaine, and receiue mercy. He that was bitten with the fierie serpent, was appointed to looke vp to the brasen Serpent, that he might recouer. Oh then delay no longer, bee not held backe with vaine obiections and causelesse scruples.Math. 11.28. 1. Ioh. 3.24. Behold, he calls thee to come, why shouldest thou feare in respect of thy vilenes? Faith is obedience and obedience is more acceptable then courtesie and comple­ment. The sooner thou commest, the better welcome. It is rudenesse, and not good manners, not to doe as thou art bidden to doe, yea, and so earnestly perswaded, intreated and charged to do. To doe the worke of God is to belieue [Page 239] in him, whom he hath sealed and sent to be thy Sauiour.Ioh. 6.29. And sh [...]lt thou not tenne times more honour and please him in trusting vpon his mercies, and sealing to his truth, then in fearing his iustice, and dreading his power?

2 Secondly, hee that finds himselfe plunged into the gulfe of miserie by sinne, and destitute of the sappe and fruite of grace is inuited to come vnto Christ, that hee may receiue from him the grace of sanctification, as well as remission: Oh, euery one that thirsteth, Reu. 22.17. Isay. 55.1.2. Ioh. 7.37.38. come yee to the waters; Hee that belieueth, out of his bellie shall flow riuers of water of life. The barren in grace must come vnto Christ to be supplied of his fulnesse.Gal. 3.14. By faith wee receiue the promised Spirit. He that walloweth in sinne, is not fitted to belieue, for iustifying faith can ne­uer take sound rooting in the heart which is not resolued to forgoe the practice, and hast cast off the loue of all sinne: but when a man is wearie of sinne, and finds emptinesse of grace; as hee is commaunded to pray for mercy, and the gifts of grace, so is he to belieue in Christ, for the obtaining of both. Wherefore study, striue, en­deuour to belieue, and lay hold on the Rocke, as in dan­ger of drowning a man will doe on the tree or post that comes next to hand. When thou hast, in thy conceite, most cause to despaire, labour against it: When thou hast no reason in thy apprehension to belieue, belieue with all thy power; when the fauour of God is lost to thy feeling, it may be present to thy faith, which discer­neth what is promised, though to sence it haue no being. And for thine encouragement, set before thine eies Christs freedome to all suiters in the time of his flesh, repelling none who truely desi [...]ed the price of his bloud. There be other causes of this weakenesse,Directions to the weake to stirre vp them­selues to bee when they feele no com­fort. which haue beene menti­oned, and answered before.

Now if any poore and weake Christian desire to know (as he desires nothing more) how he should stirre vp him­selfe [Page 241] to belieue the promise of forgiuenes when he wants the comfort of it, yea, when to his owne sence he feeles the contrarie.

1 First he must vnfainedly humble his soule before God in the confession of sin, with earnest prayer for pardon. For he that acknowledgeth his sins, shall be receiued into fa­uour.Ier 3.13. O Lord, I haue sinned, and thou art iustly displeased: I haue cast off thy law, and thy wrath is kindled against me. My heart trembleth at the apprehension of thy sore dispeasure, and I am afraid of thy iudgements. All this is come vpon me by reason of my foolishnesse:Psal. 38.5. my smart and sorrow is bred in mine owne bosome. I haue no rest in my bones because of my sinne.Psal. 38 3. But, deare Father, I looke vnto thee for mercy in Iesus Christ, I beseech thee, take away the transgression of thy seruant.2. Sam. 24 10. It is thy pro­pertie to shew mercy, it is thy free promise to pardon the iniquities, transgressions and sinnes of thy people that turne vnto thee, and pray: for thy Names sake be fauo­rable to mine iniquities, and remember my sin no more: cast them behind thy backe,Exod. 34.6.7. 1. Reg 8.33.34. Isa. 43.25. and 44.22. Isal. 38.17. Mic. 7.18. Psal. 52.2. doe them away as a mist, and burie them in perpetuall obliuion. I haue gone astray like a lost sheepe, but now my desire is to returne home vnto thee: With my whole heart I desire thy fauour, O suffer mee not to perish vnder the burden of my sinne. Remember not to my reuoltings from thy Comman­dements: but according to the multitude of thy tender compassions remember me for thy goodnesse sake, O Lo [...]d. Truth it is, I am not worthy to be called thy sonne, or to be pertaker of the least crumme of thy mercy: But thou art a most louing and compassionate Father, who dealest not according to the iniquities of thy children that trespasse against thee,Num. 14.19. Psal. 103.10. nor rewardest them according to their deserts: who retainest not thine anger for euer, because mercy pleaseth thee. If thou wilt be mercifull to my sin, then shall thy glory appeare, my heart shall bee enflamed with thy loue, I shall walke in thy feare, and [Page 241] my tongue shall sing of thy goodnesse.

Secondly, He must rowse and stirre vp himselfe to be­lieue, with reasons drawne from the promises, and coue­nant of God made in Iesus Christ, considerations taken out of the Word and experience of his dealing with o­ther his seruants in former times.Psal. 4 [...]. Why art thou cast downe, O my soule, why art thou disquieted within mee? Trust in God, and cast thy burthen vpon him, for hee will ease thee.Math. 11.28. Esay 55.1, 2. Mic. 7.19. Psal. 65.3. Psal. 85.2. Esay. 1.18. 2 Cor. 5.19, 20. 1 John 3.23. Thou hast his promise confirmed by oath and couenant, that hee will cast thy sinnes into the bottome of the Sea, purge away thy transgressi­ons, fo [...]giue thine iniquities, couer all thine infirmi­ties, and neuer remember them any more. Behold, hee perswadeth, intreateth, beseecheth, commandeth thee to belieue: why art thou afraid? It is the will of God that thou shouldst rest on his mercy: hee cannot bee offended for that which himselfe commandeth, nor denie that which he hath promised.Rom. 5.20. Eph. 5.2. & 1.7. If sinne abound, mercie shall abound much more. His burning wrath is pacified in Ie­sus Christ, who hath giuen himselfe an offering and a sa­crifice to God for a sweete smelling sauour, that grace might glorifie herselfe in the pardoning of thy offences. Hast thou nothing to bring before him but sinne and im­pietie that hee abhorreth? Hee looketh vpon thee in his deare Sonne Iesus Christ,Rom. 3.25. Hosea 14.3. whom hee hath set forth to be a propitiation through faith in his bloud, and loueth freely. Doest thou require testimonies of his vndeserued kind­nesse? God so loued the world, Iohn 3.16. that he gaue his onely be­gotten Sonne, that whosoeuer belieueth in him, should not perish, but haue euerlasting life: Esay 54.8. Ezek. 16 60. He hath entred into a free and euerlasting couenant with thee, and waited long for thy conuersion when thou wentest astray: and will he not much more haue mercie vpon thee now thou prayest? Why art thou dismayed at the sight of thy great vnwor­thinesse? Miserie is the obiect of mercy:Acts 9.11. the greater thy distresse, the more glorious will bee the grace of God in [Page 242] thy deliuerance. The ba [...]er thou art in thine owne sight, the fitter to belieue: for faith excludes all conceite of worth, and receiueth pardon as a meere gift of grace. Sinfull men, whose compassions are not as the drop of a bucket to the huge Ocean, if compared with the infinite Sea of mercie which is in our God, must forgiue their Brethren till seuentie times seuen times,Luke 17.34. if they sinne a­gainst them, and repent: Our God, who requires so much of vs, who haue nothing but what he giueth, will hee not deale tenderly with the poore soule, which hath sinned, and repenteth? God hath done more for vs then for shame we could desire, before we asked any thing at his hand; yea, when wee sought to excuse our disobe­dience, and charge the fault vpon his Highnesse: what will he not doe, when we accuse our selues, and pray for mercie? My soule, nothing can hurt thee, but vnbeliefe. Thou art wounded by sinne: Belieue in Christ, and by his bloud thou art healed. God is angry: Belieue, and thou art reconciled: All variance ceaseth, when thou art knit vnto Christ. Wherefore shake off d [...]strust, hearken no longer to the assaults of Satan: but roll thy selfe vpon the Lord, and sticke fast vnto his mercie. If thou want the sence of his loue, thou hast his promise that hee will be good vnto thee: cleaue vnto it aboue all thou canst feele, see or comprehend. O my God I will trust in thee, though thou shouldest kill me: I will belieue thy fauour, when thou frownest vpon me: and expect comfort when I lie groaning vnder the heauie weight of thy displeasure. Thou causest man for a time to possesse the sinnes which thou hast pardoned: and I will belieue the pardon of my sins, when thou se [...]mest to set them in order before my face.

3 Thirdly, Hee must bee instant with the Lord to giue him both strength of faith, and the sight of his beliefe, that he may know he doth belieue vnfainedly. Giue me, Gratious Father, to belieue as thou commanded mee to relie vpon thee. Thou stretchest forth thy hand in loue, [Page 243] and offerest rich treasures of goodnesse to them, that lay hold vpon them; create in mee the hand of faith, that I may effectually receiue what in mercy thou reachest forth. The knowledge of faith is of thee, as is the gift it selfe: giue me the Spirit of reuelation, that I may discerne tru­ly what thou hast giuen me, that my lips may sing of thy prayse all the day long.

4 Fourthly, He must comfort his heart in the certaintie of Gods Word, though for the present he feele no comfort. Returne vnto thy rest, O my soule, for the Lord will deale bountifully with thee. His Word is gone forth in truth, waite a little while, and thou shalt behold the light of his countenance. The Lord deferreth to grant the comfort of forgiuenesse,Why God de­ferreth to grant the pro­fit of forgiue­nesse. that hee might confirme faith, traine thee vp in obedience, trie thy patience, preserue his graces, and doe thee good in the later end. Thou art al­readie blessed, because the grant of pardon is sealed, and receiued: the sence of deliuerance pertaineth to the execu­tion, which for a little season is deferred, that it may bee perfected with greater glory to God, and comfort to thy selfe. Blessed bee the Lord, who hath turned away his eyes from my transgressions, but hath not turned away his mercy from me. Reioyce in the Lord, O my soule, a­gaine I say, reioyce: for he hath couered thine iniquities, and purged away thy sinne, that thou shalt not die. Oh, the blessednesse of that man, whose iniquities are forgi­uen, to whom the Lord imputeth no sinne.

5 Fiftly, Thus faith is daily to be preserued and quicke­ned, vnto which it is not vnprofitable to adde some thoughts concerning the blessednesse of the Man, whose debts are cancelled out of Gods Booke; the grace and loue of God, who vouchsafeth to shew compassion here­in, the price that was payed to diuine Iustice, that grace might iustly conferre this blessing vpon them that be­lieue. These things may serue to quicken the heart in the consideration of this mercie.

CHAP. III.

Of the promi­ses of sanctifi­cation. THe next spirituall promises of things absolutely necessarie to saluation are concerning Sanctifi­cation, or the killing of sinne and quickening vs to newnesse of life, by the continued infusi­on of holinesse: and renouation of our hearts according to Gods Image, and to the enabling vs to walke in new obedience according to couenant. And this is signified by the generall tearmes of subduing, sauing, washing, cleansi [...]g, and purging from sinne and iniquitie.Mic 7.18, 19. Who is a God like vnto thee, that pardoneth iniquitie, and passeth by the trangression of the remnant of his heritage? he re­taineth not his anger for euer, because hee delighteth in mercy. He will turne againe, he will haue compassion vpon vs; hee will subdue our iniquities, and thou wilt cast all their sinnes into the depths of the Sea. Math. 1.21. He shall saue his p ople from their sinne; which as it is true in the matter of our Iustification for the forgiuenesse of our sinne; so also in the point of Sanctification, for deliuering vs from the power of sinne. And so are the like generall speeches to be vnderstood,Iohn 1 29. 1 Iohn 2.2. 1 Iohn [...].7. that Christ is the Lambe of God, which tak [...]th away the sinnes of the world, that he was manife­sted to take away our sinnes, that the bloud of Christ clen­seth vs from all sinne, Apoc. 1.5. that hee loued vs and washed vs from our sinnes in his owne bloud. And this is that which the Lord of his free mercie promised to effect, for his Church and people,Esay 4.3, 4. And it shall come to passe, that he that is left in Zion, and he that remaineth in Ierusalem, shall be called holy, euen euery one that is written among the liuing in Ierusalem. When the Lord shall haue washed away the filth of the daughters of Zion, and shall haue [Page 245] purged the bloud of Ierusalem from the midst thereof, by the Spirit of Iudgement, and by the spirit of bur­ning.

Now seeing we haue such promises from God, it fol­loweth necessarily, that a Christian is allowed to belieue,A Christian is allowed to be­leeue these promises. that God of his free grace in Christ, will purge him from the filthy remainders of sinne, and renew him more and more after his owne Image, in righteousnesse and true ho­linesse.

1 In the couenant of grace which God made with his people, hee promiseth to take away their hearts of stone, Ezek. 11.19. Ier. 31.33. & 32.40. Ezek. 36.26, 27 and to giue them hearts of flesh; to put his law in their inward parts, and write it in their hearts; to put his feare in their hearts, that they shall not depart from him: and to giue them a new heart, and to put his Spirit with­in them. But what God promiseth, faith receiueth. It is no presumption, but true obedience to assure our selues from God, of whatsoeuer hee hath past his promise and entred into band and couenant freely to giue.

2 The burdened are inuited to come vnto Christ for ease, and the thirstie for refreshing. Is any man dried, withe­red, and burnt vp for lacke of the sap and moisture of grace, the fountaine is set open vnto him, hee may come and drinke to the satisfying of his soule. If any man thirst, Reuel. 22.17. Iohn 7.37. Verse 38. let him come vnto me, and drinke. He that belieueth on me, as the Scripture saith, out of his belly shall flow riuers of liuing water. Christ is the fountaine of grace and the well of life, euer-flowing and euer full,John 1.16. Col. 1.19. Ephes. 1 23. Col. 3.10, 11. Col. 2.10. of whose fulnes euery Belieuer doth receiue grace for grace, who filleth all in all, who is all in all, in whom wee are compleate, filled with all heauenly graces, which serue to remoue e­uill, or set vs in state of blessednesse. There is no grace but from Christ: no communion with Christ, but by faith. From Christ we receiue to belieue; and from him belieuing, we daily sucke the life of grace. Christ is made vnto vs of God, Wisdome and Sanctification, 1. Cor. 1.30. as well as [Page 246] Righteousnesse and Redemption: and as it is our dutie to belieue in Christ for pardon of sinne, so to embrace him by faith for sanctification, and to bee filled with his gifts of grace in our measure.

3 Christ by his bloud hath purchased for his people all spirituall blessings in heauenly things,Apoc. 1.5. Ephes. 1.3. 2. Pet. 1.3. euen all th [...]ngs that pertaine to glory in the world to come, and to liue godly in this present world. But what Christ hath purchased, that we may assuredly belieue God will bestow: He will not with-hold any thing, that he hath gratiously giuen to our Sauiour on our behalfe.

4 We are taught to aske of God in Iesus Christ, increase and strength of grace, that wee may be inabled to walke before him in new obedience.Col. 1.9, 10. We cease not to pray for you, and to desire that yee might be filled with the knowledge of his will in all wisdome and spirituall vnderstanding: That yee might walke worthy of the Lord vnto all plea­sing, being fruitfull in euery good worke, and increasing in the knowledge of God. 1. Thes 5.23. And the very God of peace sanctifie you wholly. But what wee are taught and com­manded to begge in prayer, wee are allowed to belieue, that we shall obtaine it of free grace.

5 The faithfull haue relied vpon God for grace and abi­litie to walke in his wayes, and to finish the worke where­vn [...]o they were ordained.Ph. 1.20. 2. Tim. 4.18. Ph. 4.13. But all the faithfull, as faith­full be partners in the same promises and priuiledges, and liue by the same faith.

6 Wee are commanded to cast off the old man, which is corrupt, Ephes. 4.21, 22, 23, 24. with the affections and lusts, and to put on the New man, which after God is created in righteousnesse and true holinesse: But in the couenant of Grace, God giueth what he requireth: Mans dutie is his free gift of grace.

It is necessarie to belieue God will sanctifie our nature, and enable to ho­linesse.It is necessary a Christian should belieue, that God will sanctifie his nature, and inable him to those duties of holinesse and righteousnesse that he requires.

1 For Iustification and Sanctification bee indiuiduall: whom God doth acquit from the guilt of sinne, and ac­cept as righteous vnto life through Iesus Christ,Rom. 8.1, 2. 1. Cor. 1.30. them he doth sanctifie by his Spirit to walke before him in new­nesse of life. Christ himselfe cannot be diuided, nor the participation of his benefits: If by communion in his death, we be deliuered from the curse and malediction of the Law, by the power of his Resurrection, we are rai­sed vp to liue vnto God.

2 If Christians be not perswaded that God will morti­fie their corrupt affections, and build them forward in holinesse, they shall very much stagger, coldly set vpon the practice of Christianitie, be off an on, vnstayed, often fainting at the difficultie of the worke, dismayed at their manifold slips, strong corruptions, and little preuailings against them.

3 Our owne strength is too weake for the worke of ho­linesse; as to defeat the policies of Satan, to represse and vanquish the lusts of our rebellious hearts & allurements of the world: much more to change and cleanse our hearts, which are by nature and custome in sinne so deep­ly polluted. If wee haue not faith to belieue that God will aide, assist, and blesse vs in our endeuours, yea, and doe the whole worke for vs; what courage can we haue to goe about it? What successe are we like to find in it? What shamefull foyles and repulses shall we sustaine?

4 But setlednesse in this, that God will perfect his worke begun, causeth men to goe about the practice of morti­fication with much readinesse, chearefulnesse, ease, stayed­nesse, and happie speed. Hee will fight ma [...]fully against his lusts, and continue in the combate against them, who is assured of victorie from God in the end. It is a great heartning to resist euill, or to doe any good dutie, when we belieue God will bee with vs, in the one and in the o­ther, to giue vs helpe against our enemies, and to inable vs vnto the worke: and that worke must needs prosper that [Page 248] God will forward, and succeed well, that hee will bring to perf [...]ction.

The promises of God concerning spirituall blessings are so l [...]nked together, that whosoeuer belieueth not euery one aright, hee cannot belieue any one stedfastly as hee ought. He shall many times be in doubt of the remission of his sinnes, and in feare of falling away, who hath not learned to rest vpon God for the grace of sanctification, no lesse then for the pardon of his offences: for the cer­taintie of both these is like, if it be well considered.

The acts of faith about the promises of sanctifica­tion.The acts of Faith concerning these promises bee these and such like.

First, It acquaints a man with his emptinesse of grace, the strength of his inbred corruptions, how deepe they haue eaten, how fast they sticke, how vnable he is to cru­cifie his inordinate affections, or to repaire the decayed Image of God in him, and that be is in wofull case, vnlesse the Lord put to his helping hand. Faith in this act doth not properly worke vpon the promise, but prepares the heart thereunto. And sure it is a worthy lesson: for the serious thought of this matter is exceeding forcible to abase and humble him in his owne eyes, and so wholly to driue him out of himselfe. For hee perceiueth, hee is as strongly bound by the tyrannie of sinne to perpetuall slauerie, as by the guilt of sinne to the danger of condemnation. Could he get pardon for sinne, what would this profit, so as hee lieth still vnder the power and dominion of sinne, from which hee hath no abilitie to deliuer his soule. If a man labour of some painfull, loathsome incurable disease, though in many things hee bee aduanced, this will pull downe conceits of greatnesse: and when a Christian comes to see, how many dangerous, noysome, spirituall diseases he laboureth vnder, he is not lightly affected with it: no, he abhorreth himselfe, and crieth out,Rom 7 24. O miserable wretch that I am, who shall deliuer me from this body of death, how shall I bee cured of these maladies. Hereby [Page 249] also he is drawne in all his purposes and r [...]solutions to de­nie himselfe, and to relie vpon the power of the Lord, who only remaynes victorious. Hee purposeth, but through the might of God: which causeth earnest and heartie prayer to bee strengthened vnto, and established in that which is good. I will keepe thy statutes: Psal 119.8. O forsake mee not vtterly. I haue stucke vnto thy Testimonies: O Lord, put me not to shame. Psal. 119.32, 33. I will runne the way of thy Com­mandements, when thou shalt enlarge my heart, Teach me, O Lord, the way of thy statutes, and I shall keepe it vnto the end. Verse 34. Giue mee vnderstanding and I shall keepe thy Law, yea, I will obserue it with my whole heart. Make me to goe in the path of thy Commandements, for therein doe I delight. Incline my heart to thy testimonies, Verse 35. Psal. 17.5. and not to couetousnesse. Hold vp my goings in thy paths, that my footsteps slip not. Purposes thus grounded bring forth holy performances: but when they are taken vp without consideration of our frailtie, and we relie not vpon Christ for his grace and assistance, they quickly vanish and come to nothing. In the time of sicknesse, danger, disgrace, we make faire promises to amend what is amisse, and re­forme things out of order: but when the rod is remoued, shortly all is cleane forgotten. What may be the reason? We stand vpon our owne feet, presume to goe alone, of our selues, by our owne strength, and then no maruell if we fall and catch many a knocke.

2 Secondly, It sheweth where the strength is to bee had which we want, and stirres vp to a conscionable, diligent and constant vse of the meanes of grace, that God hath ordained, but lookes vp to him for a blessing, and resteth not in the meanes. Faith is euer hungry,Cant. 5.6, 7, 8. sensible of want and emptinesse, and therefore attends vpon the Lord in the vse of all such meanes, whereby he is pleased to con­ueigh Christ vnto vs for our spirituall filling. The labou­rious Bee is early abroad to gather, when there is an hony fall: and faith is early awake to waite vpon the Lord in [Page 250] his ordinances, when hee showres his blessings vpon his people. But it knoweth to distinguish betwixt the ordi­nances in and by which grace is obtained, and the Author and Giuer of it. And thi [...] vrge [...]h the Belieuer earnestly to beg the blessing of God vpon his owne ordinances, with­out which they cannot auaile vs.

3 Thirdly, It inciteth to an holy improuement of what graces he hath re [...]eiued alreadie, as the readie way to haue them encreased. God bestoweth his gifts of grace in most plentifull measure, vpon them that are most carefull to put them forth to aduantage.Luke 19.26. Math. 13.12. To him that hath, that is, that vseth well what he hath receiued, shall be giuen, and hee shall haue in abundance. Grace is giuen freely, not deser­ued by workes: but by the appointment of God, he that would increase therein, must religiously imploy what he possesseth. Men increase their substance by labour and paines, their learning by diligence: and hee that best im­proueth graces receiued, shall most abound therein.

4 Fourthly, It fighteth couragiously against sin, & crieth instantly to the Lord for helpe. Faith wil not yeeld to cor­ruption, be the combate neuer so hote and fierie, because it apprehends victorie: neither will it giue the Lord rest, because it is sensible of want, and wearie of sinne. Create in mee a cleane heart, Psal. 51.10. O God, and renew a right spirit within me.

5 Fiftly, It submitteth willingly to what course the Lord is pleased to take for the crucifying of sinne, and healing of our nature. Looke as the patient yeeldeth himselfe vnto the Physician to be dieted, purged or lan­ced, for the curing of his maladies and recouery of health: so doth the soule resigne it selfe by faith into the hands of God the spirituall Physician of the soule, who only is a­ble to heale all diseases, to be dieted, purged, exercised as seemeth best vnto his heauenly wisdome, only it desires that spirituall maladies may be remoued and health reco­uered.

6 Sixtly, Faith is the band or sinew whereby we are tied vnto Christ the fountaine of grace, and the pipe whereby grace is conueyed from him into the soule.Acts 15.9. Looke what [...] full treasure of all sorts of graces Christ hath stored vp in him, faith draweth and driueth them out of his fulnes to the vse of each seuerall Christian, euen grace for grace.Iohn 1.16. Iohn 15.1, 5, 6. It fetcheth sap from the root Christ, which maketh eue­ry tree bring forth fruit in it kind, euery Christian in his owne calling. As water brought by pipes from the foun­taine to the cocke, doth come faster or slower, as the pipes be wider or narrower, open or stopped: so grace doth flow from Christ into our hearts more or lesse, as our faith is weaker or stronger in degree and measure. Faith openeth (as it were) the passages of grace, that it may distill more plentifully vpon vs. And thus by fetching su­pernaturall efficacie from the death and life of Christ, it changeth the heart, creates and infuseth new principles of action, begetteth a plyable willingnesse vnto euery thing that is good, and conueigheth both will and ability there­unto: as the medicine curing the vitious stomacke, and restoring it to health makes it long for wholsome meate, as before for coales and ashes. By the precious promises which wee haue from God (when they are ours by faith)2. Pet. 1.4. we are made partakers of the diuine nature, or the graces of the Holy Ghost.

The p [...]eposterous care and trauell of many wel-affected, is to bee pittied, who studie the practice of this or that vertue,The true cause why men la­bour in vaine to practice some particu­lar vertue. neglecting this cardinall and radicall vertue; as if men should water all the branches of a Tree, and not the root. Faine would they abound and shine in patience, meeknesse, zeale, yet establish and root not themselues in f [...]ith, that should maintaine all the rest. If water come not to the cocke wee vse to open or amend the pipes or leades that conueigh it from the spring: Christ is the wel-spring of grace, if wee would haue our wants sup­plied we must labour stedfastly to belieue. All defects in [Page 252] sanctification must admonish vs to looke to our faith. Thirst driues men to the Sp [...]ings of water: col [...] forceth them to the fire: weaknesse or want of grace should moue vs to come vnto Christ by a liuely faith.Esay 55.1. Oh, euery one that thirsteth come yee to the waters. To giue way to doubting because the graces of Gods Spirit bee weake and feeble in vs, is, as if a man should refuse to eate, be­cause he is faint for want of sustenance.

7 Seuenthly, True faith stirreth vp to thankfulnesse for the beginning of sanctification.Rom. 7.25. I thank God through Iesus Christ our Lord. So then with the minde I my selfe serue the Law of God. The least measure of sanctifying grace is in it selfe an vnspeakable benefit, considering the poy­son of our corrupt nature; and also a pledge of future fa­uours to be receiued, till the worke be perfected. God in great wisdome powreth the graces of his Spirit vpon vs by degrees, and doth not perfectly sanctifie vs at once, least we should forget what great things hee doth for vs in forgiuing our daily trespasses, and curing the grieuous and loathsome diseases of our polluted soules:1. Cor. 1.9. 1. Thes. 5.24. Rom. 11.29. Phil. 1 6. but the beginning of sanctification is an earnest of further grace to be vouchsafed, till the worke bee finished to the praise of his grace, which doth appeare the more, in that the gifts of grace, are communicated by degrees.

The meanes to stirre vp to belieue that God will san­ctifie, when we see nothing but discom­fort.The way or meanes whereby a Christian may stirre vp his faith to belieue that God will sanctifie him, when hee seeth nothing but thraldome and sinne preuailing, and feeleth nothing but deadnesse of heart, is this.

1 First, he must bewaile his spirituall nakednesse, thral­dome and vassalage vnder sinne acknowledging his ina­bilitie to free and deliuer him selfe. Into what miserie and bondage haue I brought my selfe. Thou Lord madest me holy, pure and vpright: But by sinne I sold my selfe vnto the seruice of sinne, from which to this day, I cannot get deliuerance: Euery facultie of soule is deeply infected with that contagious leprosie; the Mind is blinde, vaine, [Page 253] foolish; the will peruerse and rebellious: all the affecti­ons out of order: there is nothing whole or sound with­in me. Night and day I am pestered with sinfull motions. The desires of my sinfull heart bee so strong and preuai­ling, that I am carried head-long to that which is euill. The bodie is wearie after labour, and requires rest, but sinne is euer stirring, neuer quiet, no not when occasions be wanting. And that it might appeare out of measure sinfull, it takes occasion by the commandement, it resi­deth the good motions of the Spirit, it disin [...]bleth to eue­ry good worke, it diffuseth it venome into euery action, and leadeth captiue to the committing of sinne against knowledge and conscience. The cursed earth is not so apt to bee ouer-growne with weedes, bryars, thornes and thistles, as the soule with lusts, passions, distempers, worldly cares, and sinfull delights. The law of the flesh rebelleth against the law of the minde, and carrieth with violence to the workes of darknesse. The Gally-slaues condition is very hard and miserable: but the spirituall bond-slaue is in farre worse estate. No drudgerie so base as the seruice of sinne, no Tyrant so cruell as sinne, which allowes no respite, or time of refreshing.Rom. 7.24. O miserable man that I am, who shall deliuer me from this dominion of sinne, this bodie of death. I haue deeply defiled my selfe by transgression, but haue no power to cleanse my heart: O Lord, I haue defaced thine Image, but cannot repaire it: I haue yeelded the powers of my soule to the obedience of sin, and now I would cast off that subiection and breake those snares, I am altogether vnsufficient for it. When I would doe well, euill is present with me: Rom. 7.21. but I finde no meanes to perfect what I desire. I cannot desire good, my will is so in bondage: I am not able to crawle about the doing of that which is good, such is my fee­blenesse: but I want no strength to that which is euill, I am apt and readie to goe astray. I am inuironed and beset with sinne on euery side; oh, when shall I be set at liber­tie, [Page 254] that I might doe the worke of God, and runne the race of his Commandements.

2 Secondly, He must looke to the grace, truth and power of God, who hath promised to sanctifie; to the fulnesse and sufficiencie that is in Christ, the fountaine of grace. He who hath spoken this to mee, Hold me, and I will set thee free, I will circumcise thy heart, wash it, purge it, heale it of all sicknesses and infirmities: he that hath spo­ken it, is God Almightie, who giueth Being to all visible creatures, and that inuisible world of Spirits: who calleth the things that are not, as if they were: who if there were no print of these things in me, can worke and create them gloriously, as at first he drew this excellent frame of the world out of that confused lumpe, or Masse which hee made of nothing. And as he is great in power, so is he rich in mercie, aboundant in goodnesse and truth; as ready and faithfull to keepe, as hee was free to make the pro­mise. His grace is vnsearchable▪ his Word purer then sil­uer seuen times refined. In my selfe I am full of sinne, barren and destitute of grace: but Christ is an ouer-flowing fountaine, who hath plentifully filled all that be­lieue. All the faithfull haue drawne of his fulnesse, and yet his store is no whit diminished O my soule, trust thou in the Lord, and thou shalt be purged from thy filthines, replenished with his grace. Loe, he calleth the thirstie, who bee destitute of all sap and fruit of grace, to come vnto him, that they may be refreshed. The Saints, who haue beene most enriched with varietie of graces, were by nature as poore and destitute as thou art. What they had, they receiued by faith: Belieue as they did, and speed with them. Why criest thou out distrustfully by reason of thy barrennesse? Doth the streaming fountaine denie water to the thirstie traueller? No more doth Christ to the emptie parched soule, that comes vnto him. Thou hast no grace of thy selfe: cleaue vnto him and thou shalt want none that may be for thy good. He filleth the emp­tie [Page 255] and satisfieth the poore, that he might be acknowled­ged the wel-spring of all grace and goodnesse.

3 Thirdly, He must pray instantly vnto the Lord for san­ctifying grace. Faith obtaineth as a poore petitioner, what the Lord promise [...]h in speciall fauour: nor can it be­lieue longer, then it prayeth virtually or actually. O Lord, thou hast promised to powre water vpon the thirsty, Esay 44.3. & 35.7. Ioel 2.28. and riuers vpon the dry ground: I pray thee, wash mee throughly from my filthinesse, and water me bountiful­ly with the dew of thy grace, which may coole and allay the scorching heate of sinne.Zech 13.1. Thou hast opened a foun­taine to the house of Dauid, and to the inhabitants of Ie­rusalem for sinne and for vncleannesse: let the streames thereof flow vpon my drie and barren soule, that it may be fruitfull in the workes of holinesse. O put thy good Spirit into me, which may be as a fountaine of liuing wa­ters springing vnto eternall life.

4 Fourthly, It is good to moue and quicken the heart quietly to rest in the promise, and reioyce in hope. Waite on the Lord, O my soule, and bee glad in him: for hee hath giuen Christ to be thy Sanctification. He is appoin­ted to bee the beginner and finisher of thy holinesse: and surely he will not leaue that worke imperfect, whereunto he is ordained of the Father. Were the progresse of that building commited to thy care and ouer-sight, there might bee cause of feare: but since it is laid vpon him, thine onely and all-sufficient Redeemer, there is no place for doubting. Hold him fast, and thou art safe. Lord increase my faith, and keepe me close vnto thee in belieuing for euer­more.

CHAP. IIII.

AS if it were a light thing, that God should for­giue all our sinnes,Psal. 103.3, 4. and heale our infirmities, he hath giuen promise of euerlasting life to bee conferred of his rich grace vpon them that be­lieue in Iesus Christ. God so loued the world, that he gaue his onely begotten Sonne, that whosoeuer belieueth in him, should not perish, but haue euerlasting life. Eternall life is promised. Iohn 3.16. And Christ hath purchased life euerlasting no lesse for vs, then righ­teousnesse:Heb. 10.19, 20. By the bloud of Iesus we may be hold to enter into the Holiest, by the new and liuing way which he hath consecrated for vs, through the vaile, that is to say, His flesh. For this cause hee is the Mediatour of the New Testament, Heb. 9.15. that by meanes of death, for the redemption of the transgressions, that were vnder the first Testament, they which are called, might receiue the promise of eter­nall inheritance. And therefore as he is said to haue made reconciliation for iniquitie, Dan. 9.24. 2 Tim. 1.10. and to haue brought in e­uerlasting righteousnesse: so also to haue abolished death, and brought life and immortalitie to light. And he makes promise of euerlasting life to them that heare and obey his voice.Iohn 10.27, 28. Marke 16.16. Acts 16.31. Iohn 6.40. & 20 31. 1 Iohn 2.25. My sheepe heare my voice, and I know them, and they follow me; And I giue vnto them eternall life, and they shall neuer perish. In the Gospell wee find eternall life promised vpon condition of faith in Christ; Belieue on the Lord Iesus Christ, and thou shalt be saued: and what God promiseth of free grace, that faith doth cer­tainly receiue. Life is promised vpon condition of faith, and by faith wee are quickened, entitled vnto, and made pertakers of life euerlasting.Iohn 3.36. Hee that belieueth on the Sonne, hath euerlasting life; Hee that heareth my Word, [Page 257] and belieueth on him that sent me, hath euerlasting life, Iohn 5.24. and shall not come into condemnation, but hath passed from death to life. This is the record, 1 Iohn 5.11, 12, 13. that God hath giu [...]n to vs eternall life, and this life is in his Sonne. He that hath the Sonne hath life; and he that not the Sonne, hath not life. If once we be b [...]ought to belieue in Christ, life et [...]r­nall is then begun in vs. This is life eternall, Iohn 17.3. to know (that is, with the knowledge of faith) thee to be the onely true God, and Iesus Christ whom thou hast sent. Col. 3.4. Ephes. 3.17. For Christ is our life, who dwels in our hearts by faith: and therefore whosoeuer belieue in him, haue life through and with him. And this life is not another, but one in sub­stance with that blessed and glorious estate, which the Saints enioy in Heauen, though different in degree. A­gaine, when first we belieue, then wee are intituled to life euerlasting, and so haue the accomplishment of glorie in respect of right and proprietie.1. Pet. 1.3.4. Blessed bee the God and Father of our Lord Iesus Christ, which according to his abundant mercy, hath begotten vs againe vnto a liuely hope, by the resurrection of Iesus from the dead, To an inheritance incorruptible, and vndefiled, and that fadeth not away. That being iustified by his grace, wee should be made heires according to the hope of eternall life. For if when we were enemies, we were reconciled to God, Titus 3.7. by the death of his Sonne: much more being reconciled, wee shall be saued by his life. They which receiue abundance of grace, and of the gift of righteousnesse, Rom. 5.10. Verse 17. shall raigne in life by one Iesus Christ. To an earthly inheritance title followeth vpon the birth; to the spirituall vpon our Adoption. But when wee belieue in Christ, wee are then made the Sonnes of God by Adoption, yea, sonnes ac­cepted. To as many as receiued him, Ephes. 1.6. John 1.12. to them gaue he pri­uiledge to become the Sonnes of God, euen to them that belieue on his Name. Behold, what manner of loue the Father hath bestowed vpon vs, that wee should bee called the Sonnes of God. Beloued, 1. Iohn 3.1, 2. now are wee the Sonnes of [Page 258] God, Gal. 3.26, 29. and it doth not yet appeare, what we shall be. For ye are all the children of God by faith in Christ Iesus, &c. And if yee be Christs, then are yee Abrahams seed, and hei [...]es according to the promise. Gal. 4.4, 5. When the fulnesse of time was come, God sent forth his Sonne made of a woman, made vnder the Law, to redeeme them that are vnder the Law, Verse 7. that wee might receiue the adoption of Sonnes. Wherefore thou art no more a seruant, but a sonne; Rom 8 14. and if a sonne, then an heire of God through Christ. For as many as are led by the Spirit of God, they are the sonnes of God, Verse 17. Heb. 12.23. Therefore wee must belieue it. &c. And if children, then heires, heires of God, and ioynt heires with Christ. And for this cause the faithful [...] are called the Church of the first begot­ten, whose names are writt n in Heauen. Now if eternall life be promised in the Gospell, purchased by Christ, and in right and title belong vnto the faithfull, wee may con­clude it is our part and dutie to belieue in God through Iesus Christ, as well for the obtaining of eternall life to be giuen of grace, as the forgiuenesse of our sinnes.

It is very ne­cessary to be­lieue it. 1 And this is is necessarie, that we might with the more quietnesse of Minde beare the afflictions and worldly los­ses, the troubles and persecutions, which befall vs in this world.Heb. 10.35, 36. Cast not away therefore your confidence, which hath great recompence of reward: for yee haue need of patience, that after yee haue done the will of God, yee might receiue the promise. Abraham is commended in Scripture, that he left his friends, his natiue Countrie, and all earthly hopes there, whi [...]h were not small, and came to dwell in a strange Land, as a Pilgrime, where he suffered many iniuries,Heb. 11.8, 9, 10. an [...] was exercised with many trou­bles of sundry kinds: all which he endured with inuin­cible patience, by the hope and desire of eternall life, and that heauenly Countrie whereunto hee was called. The hope of Heauen is the firme and sure anchor of the soule, to sustaine and stablish it that it bee not tossed vp and downe and ouer-whelmed with reproaches and indigni­tiesHeb. 6 19. [Page 259] offered with the worldly losses & miseries of this life.

It serues also to establish our hearts against sundry worldly cares and feares, affectation of earthly greatnesse and carking for earthly necessaries. For why should we admire the glory of this life, when most excellent glory, riches and happinesse ioyned with it, is prepared and giuen vs through faith in Christ? Why should we doubt of earthly necessaries, when God hath bequeathed vnto vs an heauenly kingdome. Faith in Christ to receiue an incorruptible crowne of glory will moderate desires of earthly things, that wee shall neither admire, nor aspire after great things below, nor basely dist ust the Lord for supply of what he knowes meete and conuenient for vs. Feare not little flocke, Luk. 12.32. for it is your Fathers good pleasure to giue you the Kingdome.

3 If wee keepe Heauen in our eye, and looke to the high price of our calling, wee shall fight couragiously, and runne with pa [...]ience, notwith [...]tanding all opposition. What can daunt him in the wayes of godlinesse, or make him sla [...]ke his pace, who runnes to obtaine not a corrup­tible, but an incorruptible crowne?1. Cor. 9.25. By faith some were tortured, not accepting deliuerance, Heb. 11.35. that they might ob­taine a better resurrection. Let vs runne with patience vnto the race that is set before vs, Looking vnto Iesus, Heb. 12.1.2. the Author and finisher of our faith, who for the ioy that was set before him, endured the crosse, despising the shame, and is set downe at the right hand of the throne of God.

The acts of faith concerning these promises be these.The acts of faith concer­ning these pro­mises.

1 First, As an humble petitioner it receiueth and layeth hold vpon saluation it selfe promised, which wee haue of Gods grace, as well as any benefite tending thereunto. As we are iustified by faith, so wee are saued by faith,Eph. 2.8. not in respect of present saluation or redemption, whereof here we are pertakers, but in respect of glorification to come, in due time to be reuealed. Belieue on the Lord Iesus, Act. 16.31. and thou shalt hee saued. By faith wee haue accesse into this [Page 260] grace, Rom. 5.2. wherein wee stand, and reioyce in the hope of glory. When the Apostle saith, With the heart Man belieueth vnto righteousnesse, Rom. 10.10. and with the mouth confession is made vnto saluation. H [...]e doth not so distinguish these two, as if faith were the cause of righteousnes, confession of saluati­on; or as if faith were sufficient to righteousnes, but not to saluation: for hee had often said,Rom. 4 16. that wee are saued by faith, that the promise is by faith: But he describes the qualification of that faith which iustifyeth and saueth, namely, that it is a stedfast affiance, that flyeth to God by heartie supplication, and breaketh forth into professi­on of Gods name. The promise is,Rom. 10.11. Whosoeuer shall call vpon the name of the Lord shall be saued: and faith herein, flyeth to the throne of grace with ardent supplications, and layeth hold of saluation promised of grace.

2 Secondly, Faith doth not begin to apprehend life, and then leaue it it to works, that we might attain the accō ­plishment by thē, but it doth euer rest vpon the promise, vntill we come to enioy it. Heauen is an inheritance freely vouchsafed to the adopted sonnes of God, whose interest vnto it commeth by belieuing, not by working.Rom. 6.23. The gift of God is eternall life through Iesus Christ our Lord: & if it be a gift of meere fauour, it cannot be of workes.Eph. 2.8.9.10. Gal. 3.18. If the inheritance be of the Law, it is no more of promise: but God gaue it to Abraham by promise. And that which God will doe about his children in the day of iudgement, is called mercy.2. Tim. 1.18. The Lord shew mercy to Onesiphorus in that day. The immediate cause of life is Gods grace, as the immediate cause of death is sin.Rom. 5.21. But if life be of grace, it is by faith. We are kept by the power of God through faith vnto saluation.1. Pet. 1.5. So that our faith neuer giues ouer, till wee come to bee actually possessed of the immortall and vndefiled inheritance, reserued for vs in Heauen.

3 Thirdly, By faith we receiue the promised Spirit, as the earnest of our inheritance, vntill the redemption of the purchased possession.Gal. 3.14. Because ye are sonnes, God hath [Page 261] sent forth the Spirit of his Sonne into your hearts, crying, Ezek. 34.29. Gal. 4 6. Rom. 8.15. Abba Father. The holy Ghost doth first infuse the grace of faith into our hearts, whereby we belieue: but belieuing, and being made the sonnes of God, wee re­ceiue the Spirit more fully and manifestly, dwelling in vs to sanctification, and assurance of our Redemption. By the benefite of the holy Ghost faith springeth in vs, by which faith the abundance of the selfe-same spirit is increased: and so of a greater faith, is still made a greater increase of the Spirit. In whom after yee belieued, Ephe. 1.13. yee were sealed with the Spirit of promise. He that belieueth, Iohn. 7.38. out of his belly, shall flow riuers of liuing water. And these gifts of the Spirit, which we receiue by faith from Christ our Head, are the beginnings of that glorious life we expect and looke for; one in substance, different in degrees: and according to the measure of grace receiued, so is the life of glory begunne in vs.

4 Fourthly, Faith in the promises of euerlasting life, leadeth forward in the pathes of peace and righteousnes: It mortifyeth corruption, studyeth holinesse,Math. 6.21. raiseth the heart to things aboue, and directeth the conuersation, according to the pollicie of the new Ierusalem. Life etern [...]ll is not giuen for workes, but it is the good plea­sure of God, that his children should be holy and exer­cise themselues in all good workes.Rom. 8.13. Gal. 6.8. If yee through the Spirit doe mortifie the deeds of the body, yee shall liue. He that soweth to the Spirit, shall of the Spirit reape life euerlasting. Blessed are the pure in heart, Math. 5 8. for they shall see God. Follow peace with all men, and holinesse, Heb. 12.14. with­out which no man shall see the Lord. Charge them that be rich in this world, that they bee not high minded, nor trust in vncertaine riches, but in the liuing God, who giueth richly all things to inioy. That they doe good, that they be rich in good workes ready to distribute, willing to communicate; 1. Tim. 6.17.18.19. Laying vp in store for themselues a good foundation against the time to come, that they may lay [Page 262] hold on eternall life. But yee beloued, building vp your selues in your most holy faith, praying in the holy Ghost, keepe your selues in the loue of God, Iude verse 20.21. Iam. 1.12.25. Math. 35.34.35. looking for the mercy of our Lord Iesus Christ vnto eternall life. Come y [...]e blessed of my Father, inherit the kingdome prepa­red for you from the foundation of the world. For I was hungred, and yee gaue mee meate, &c. These and such like passages of Scripture shew, not the cause why, but the qualification of the persons vnto whom; not how it is deserued, but what doth precede the bestowing of life eternall. And faith that looketh for that blessed hope and layeth hold vpon the promise of that heauenly and incorruptible inheritance, lifteth vp the heart into Heauen, kindleth loue, inflameth with zeale, encourage h against difficulties, and inciteth to run the way of Gods Commandements. If probable hope of great aduantage drawes on the Merchant to vndertake a long and tedious voyage by Sea, notwithstanding the many casualties and perils wherewith it is beset: faith in the assured pro­mises of God concerning saluation, will set a man for­ward in his Christian iourney, hold h [...]m on in his way with courage and chearefulnesse; and hearten him to the workes of godlinesse notwithstanding the temptations of Satan, the allurements of the world, or oppositions of the flesh to the contrarie.Phil. 3.20. Our conuersation is in Heauen, from whence also wee looke for the Sauiour, the Lord Iesus Christ. Col. 1.3.4.5. Wee giue thankes to God, and since wee heard of your faith in Christ Iesus, and of the loue which yee hau to all the Saints, For the hope which is laid vp for you in Heauen. Heb. 11.13 14.15.16. By faith Abraham, Isa [...]c, and Iacob confessed that they were pilgrimes and strangers on the earth, and hauing oportunitie would not returne into their owne countrey, because they desired a better countrey, that is, an heauenly.

5 Fiftly, It seeketh to get our title confirmed and assu­red to the conscience by euidence and earnest or pawne; [Page 263] it exerciseth it selfe vpon the many gratious promises, whereby God doth freely passe it vpon vs,Ps. 119.5.6. and earnestly beggeth the powerfull effectuall inhabitation of the Spi­rit to stampe and imprint the Image of Christ more and more vpon the soule; it peruseth it euidence againe and againe, and nourisheth the motions, stirreth vp the graces of the Spirit, which is the earnest pennie and se [...]le of the promised inheritance. If Men make an earthly purchase, they wil spare no cost or labour to get it assured, they will haue good euidence, fine and recouerie and take what course in time may exempt it from claime; and faith receiuing the promise of this purchased in [...]eritance, will not rest in vncertainties or presumption, but doth trauaile to haue it assuredly passed and made vpon the soule.

Sixtly, It striueth to enter the possession of this hea­uenly kingdome by degrees.Phil. 3.10.12.13. Men that purchase an inheri­tance to come in hereafter, they are glad if any part fall into their hands for the present, or if they can get some by parcels, before the whole be possessed. Fulnesse of glory is reserued to the life to come: but beginnings of glory, peace of conscience, ioy in the holy Ghost, and sanctification of the Spirit, are vouchsafed here. Grace is the beginning of glory, and glory the perfection of grace. According to the measure of grace receiued, and as we grow vp in Sanctification, so wee enter vpon the possession of our eternall inheritance. And true liuely faith doth couet grace more and more and draw vnto it selfe from Christs fulnesse.

Seuenthly, It earnestly desires and longeth after the full accomplishment of glory.Rom. 8.13. Our selues also which haue the first fruits of the Spirit, euen wee our selues groane within our selues, waiting for the Adoption, to wit, the redemption of the Body. I desire to depart, and to be with Christ, which is farre better. Phil. 1.23. Saluation is the end of faith: Heauen the habitation or home of the faithfull. [Page 264] For in this we grone earnestly, 2. Cor. 5.2. desiring to be clothed vpon with our house, which is from Heauen. Naturall bodies moue to their proper place; all liuing things couet per­fection in their kind: heauen is the proper place and con­dition of the faithfull, life eue [...]lasting the perfection of faith: therefore if faith bee liuely; it longeth after the fruition of glory, and full possession of the promised inheritance.

8 Eightly, It assureth that wee are made heire of euer­lasting life, to which God of his grace will bring vs in his time appointed.1 Iohn 3.1. Behold what loue the Father hath bestowed vpon vs, that we should be called the sons of God. Beloued, Verse 2. now are wee the sonnes of God, and it doth not y [...]t appeare what we shall be: Verse 14. We know that we haue pas­sed from death vnto life, because we loue the brethren. Neither doth the manner of speaking sauour of ought but certaintie, neither could it agree with the grauitie of the Apostle to speake so indefinitely, so indeterminately of that, whereof hee had no certaine ground, no firme resolution, but onely some likely guesse, or coniecturall hope. And grant it of Iohn & the Apostles that they knew their owne Adopt [...]on, and we may inferre, that this know­ledge is a priuiledge of all belieuers in their measure as well as theirs.2. Pet. 1.1. Rom. 8.34.35.36 37. 1. Iohn 2.2. Rom. 5.1.2.3. For the faith whereby they were assured, was ordinarie; the grounds of assurance common to them with all true belieuers; the benefite it selfe generall▪ not in any speciall manner appropriated. What promises soe­uer concerning life and happinesse were made to the A­postles, the same are made to all belieuers, and confirmed and sealed vnto them after the same manner. For they haue all one God,Eph 4.4.5.6. one Christ, one Spirite they are vn­der one Couenant, and liue by the same faith. The Adoption of Belieuers is confirmed on Gods part vnto them by his word, seales, oath, pledge and witnesse of his Spirit with the graces thereof. And what God so suffi­ciently confirmeth, we by faith may receiue it: for faith [Page 265] inableth vs to belieue what God reuealeth. Faith giueth assurance, but euery belieuer is not assured in himselfe,Psal. 31.22. and 77.7. Psal. 42.5. and 43.3. Exod. 19.5. Psal. 135.4. Cant. 7.6. Psa. 16.5. Deut 32.9. Psal. 83.3. Mal. 3.17. Zech. 2.8. Psal. 108.6. and 127.2. Cant. 8.6. Esay 49.16. Ioh 14.23. I [...]s. 1.9. Psal. 109.31. and 12.5. Psal. 73.23. Psal. 27.5. 1. Sam 2.9. Psalm 56.8. Math. 10.30. Psal. 38.9. Ier. 31.20. Deut. 33.29. 1. Pet. 5.10. Phil. 4.19. Psal. 62.2.6.7. and 71.5. Ioel 3.16. 2. Cor. 1.3. Psal. 25 12. Heb. 13.21. Exo. 29.46. Reue. 21.3 2. Chron 16.9. Psal. 37 4. and 145.19. Prou. 10.24. nor is any assurance in this life, so certaine, that it is neuer intermixed, nor disturbed with doubtings. There is a state in which faith shewe [...]h it selfe, rather in earnest lon­gings and paintings after mercy, then in certaine appre­hension of it: there is a state of infancie, a state of temp­tation and spirituall conflict, in which the soule cannot attaine this certaintie and assurance. And euen in the growen and confirmed state the belieuer must not looke to walke on smoothly without any rubs, or to enioy per­fect assurance without doubtings and assaults. The assu­rance of this belieuer is an assurance aiming and striuing after assurance; an assurance wrestling and combating with many assaults: an assurance which labours wi [...]h con­tinuall weakenes and lookes not to come to perfection but by temptations. But of this before.

God in great mercy doth vouchsafe to his Adopted sonnes many excellent royalties in this life. They are most pretious vnto him, His chiefe treasure, His loue for delights, his peculiar people, the lot of his inheritance, his chosen, his hidden ones his iewels. Hee that toucheth them, toucheth the apple of his eye. They are his Belo­ued, as the signet vpon his right hand. Hee dwelleth with them, he followeth them whither soeuer they goe; hee stands at their right hand, and holds them vp by it. Hee coue [...]s them vnder his pauillion, hee keepes their feete, hee counts their wandrings, hee numbreth their heires, hee obser [...]es their sighes, is moued with com­passion vpon their complaints, hee is the shield of their helpe, the sword of their excellencie, and the God of all grace, who will fulfill all their ne­cessities. Hee is their hope, their helpe, their health, their rocke, their refuge, the Father of mercies and God of all consolation. Hee will teach them in the way that they should choose, and make them perfect in good [Page 266] workes: He will establish them in euery good word and worke, he will walke with them, his eye is euer vpon them for good, and he will giue them their hearts desi [...]e. They haue the Angels of God to minister vnto them for the [...]r safeguard and protection;Heb. 1.14. Psal 34 7. 1. Cor. 3.22.23. Heb. 2.7.8. 1. Tim 4.2.3. they haue dominion ouer the creatures of the earth, and the free vse of them, both for necessitie and delight. This is a true saying; The charter anciently giuen by that great Lord of all at our first con­uersion, touching the vse of his creatures, was forfeited into the hands of the Doner by Adams fall. But it is restored and renewed by Christ to them who a [...]e honou­red with the Adoption. The heires of heauen are the right inheritors of the earth. The Sonnes of God, by Adoption are Brethren and Coheires with Christ whom the Father hath appointed heire of all things:Rom. 8.17. and hence ariseth vn­to them the holy vse of [...]he creatures,Heb. 1.2. and ministerie of the Angells. Are chastisements needfull or behooffull for them?Iere. 46.28. Esay. 54.8. Heb. 12.10, 11. Ier. 24.5. Esay 27.9. Psal. 89.31.32. 1. Pet 4.14. Rom. 8.28. Acts of Faith that arise from the priuiledges of the godly. He will correct them in measure, for a moment f [...]r good, to take away sinne: but his louing kindnesse he will not take from them, nor suffer his faithfulnesse to faile. Are they loaded with reproaches for righteousnesse sake? The Spirit of glorie, and of God shall rest vpon them. In a word whatsoeuer may happen, All things shall worke together for the best vnto them. And seeing God hath prepared and promised such excellent priuiledges vnto his children in this life, hence it is, that faith resteth vpon his grace to receiue from him whatsoeuer may be good and profitable for them. O how great is the goodnesse, which thou hast laid vp for them that feare thee: Psal. 31.19. which thou hast wrought for them that trust in thee, before the sonnes of men? Verse 20. Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keepe them se­cretly in a pauilion, Psal. 36.7. from the strife of tongues. How ex­cellent is thy louing kindnesse, O Lord; therefore the children of men put their trust vnder the shadow of thy wings. verse. 8. They shall bee abundantly satisfied with the ful­nesse [Page 253] of thy house: and thou shalt make them drinke of the riuer of thy pleasures. The Lord is my shepheard, Psal. 23.1. I shall not want. He shall leade his flocke like a shepheard: he shall gather the lambes with his arme, Esay 40 11. and cary them in this bosome, and shall gently lead those that are with young. What can they want,Psal. 146.5, 6, 7, 8, 9. Leuit. 26.12. 2. Cor. 6.16. Prou. 10.24. Esay 49.15, 16. Deut. 14.2. who haue god to be their Father, to prouide for them, and protect them; to blesse them and dwell with them; to succour them, and supply them with all needfull blessings spirituall and bodily, in fittest season: whose eare is open to their desires, whose compassions exceed the tendernes of a mother to her suc­king babe: who hath chosen them to be his owne proper good which he loueth, and keepeth in store for himselfe and for speciall vse. Thou Israel art my seruant, Iacob whom I haue chosen, the seed of Abraham my friend. Esay 41 8, 9. Thou whom I haue taken from the ends of the earth, and called thee from the chiefe men thereof, and said vnto thee; Thou art my seruant, I haue chosen th [...]e, and not cast thee away. Feare thou not, for I am with thee: Verse 10. bee not dismayed, for I am thy God: I will strengthen thee, yea, I will help thee, yea, I will vphold thee with the right hand of my righteousnesse. Verse 17. When the poore and needie seeke water, and there is none, and their tongue faileth for thirst, I the Lord will heare them, I the Lord of Is­rael will not forsake them. Verse 18. I will open riuers in the high places, and fountaines in the midst of the valley [...]s: I will make the wildernesse a poole of water, and the dry land springs of water.

2 Secondly, It petitioneth instantly for succour. For it seeth in God whatsoeuer it needeth or desireth, and will neuer cease to seeke reliefe. The more confident it is to obtaine, the more importunate it will bee in suing. Oile put to the fire causeth the flame to ascend: and the promi­ses of helpe and succour receiued by faith, put life and vigour into the petitions of faith, Heare, O Lord, Psal. 27.7, 8. Verse 9. when I cry with my voice: haue mercy also vpon mee, and an­swere [Page 268] me. Hide not thy face farre from me, put not thy seruant away in anger: thou hast beene my helpe, leaue me not, neither forsake me, O God of my saluation. Ʋnto thee wi [...]l I cry, Psal. 28.1, 2. O Lord, my rocke, be not silent to me, lest if thou be silent to me, I become like them that goe downe into the pit. Heare the voice of my supplications, when I cry vnto thee: when I lift vp my hands towards thy holy Oracle. With-hold not thou thy tender mercies from me, O Lord; Psal 40.11. let thy louing kindnesse, and thy truth continual­ly preserue me.

3 Thirdly, It receiueth earthly blessings as gifts of the couenant and part of his childes portion. God vouchsa­feth outward things to wicked men of common bountie; but to his children the blessings of this life bee tokens of his loue and speciall good-will, and so receiued and em­braced by faith. For substance the gift is one, both to the Iust and vniust: but in respect of the cause, possession and vse, there is great difference: which is discerned by faith, though it cannot be seene with the eye.Hosea 2.20, 21, 22. I will euen betroth thee vnto me in faithfulnesse, and thou shalt know the Lord. And it shall come to passe in that day, I will heare, saith the Lord, I will heare the Heauens, and they shall heare the Earth, and the Earth shall heare the Corne, and the Wine, and the Oile, and they shall heare Iezreel.

4 Fourthly, Faith in these and the foresaid promises doth greatly enlarge the heart towards God, and stirreth vp to a serious and earnest studie of holinesse. If a Christian be much in the meditation of Gods singular goodnesse to­wards him euery manner of way, aboue all that he could possibly aske or thinke, it will euen constraine him to yeeld vp himselfe wholy vnto God in all manner of godly conuersation.Psal. 26.2, 3. Examine me, O Lord, and proue me; try my reines and my heart: For thy louing kindnesse is before mine eyes: and I haue walked in thy truth.

5 Fiftly, It doth inwardly quiet and cheere the heart in the midst of manifold outward discouragements, trou­bles [Page 269] and persecutions in the world. Hope of glorie in due time to be reuealed, and of continuall supply of all good th ngs from God in the meane space to bee freely giuen, will st [...]blish the heart with strong consolation, and cause in outward p [...]ofession of Ioy, to the glory of God, the encouragement of other faithfull people, and the amaze­ment of the wicked.Heb. 10.34. This is to bee seene in the liues and deaths of Gods faithfull seruants, who tooke ioyfully the spoiling of their goods, knowing in themselues that they had in Heauen a better, and an enduring substance; who for this hope, endured the crosse, and despised shame, Heb. 12.2. as is testified of our Sauiour himselfe. By faith, Moses when he was come to yeares, refused to be called the sonne of Pharoahs daughter; chusing rather to suffer afflicti­on with the people of God, then to enioy the pleasures of sinne for a season: Heb. 11.24, 25, 26. Esteeming the reproach of Christ greater riches then the treasures of Egypt: for he had respect vnto the recompence of reward. Heb. 11.35. By faith others were tortured, not accepting deliuerance, that they might obtaine a better resurrection.

The way or meanes to stirre vp faith in these promi­ses,The meanes to stirre vp faith in these pro­mises. is;

1 First, to humble our selues vnfainedly in respect of our miserable and accursed estate by sinne, and former care­lessenesse to seeke mercie, enter possession and get assured euidence of that euerlasting inheritance. ‘Woe is mee, how I am fallen from that state of blessednesse wherein I was first created, into a most miserable and accursed condition? I haue grieuously sinned, and God is highly prouoked, the sentence of the Law is alreadie gone forth, I am shut vp vnder wrath, and if I haue my desert, I can expect nothing but the terrible execution of fearefull veng [...]ance denounced. Mortalitie as a worme corrupteth my bodie: ignorance and lust ty­rannize in my soule: my condition is exposed to a thousand vanities and wearisome courses; and through [Page 270] feare of death the vpshot of euils,Heb. 2.15. I am subiect to bon­dage all my life. In my first estate I was made far aboue all visible Creatures, and by free bountie lifted vp to bee the Fauourite of the most High God: but by wilfull disobedience, I am fallen into Gods displeasure, and lie prison [...]r vnder the reuenging iustice of the law. Nor is my wretched condition worse then my care­lesnesse to be deliuered from it. The bruite beasts take it as a grieuous thing to bee ensnared and taken: but I haue delighted in bond [...]ge, and counted it a libertie to liue a slaue to Satan, and to follow things and courses pleasing corrupt nature.’ Thou Lord of thine infinite grace hast proclaimed libertie, published peace, and made offer of a better state and condition in Christ, then what I formerly lost in Adam: But I preferred spirituall thraldome to libe tie, death to life, and chose rather to follow the temptations of Satan, and to fulfill the lusts of the flesh, then to come vnto Christ that I might be saued. The men of this world are wise in their generation to ac­cept of earthly commodities when they bee offered, and not to put by the opportunitie: but when the Lord hath made promise of euerlasting life, if I would renounce the pleasures of sinne, and foregoe the vanities of this world, I haue followed vanitie and neglected mercie, I haue di­spised the great saluation, and walked in the paths of death and condemnation. O Lord, it is thine owne worke of grace in me, that euer I did bethinke my selfe of the danger of my course, and repent to lay hold vpon the pro­mises of life. Nor hath my slouth and negligence to seeke euidence, get assurance, and enter possession of that glo­rious inheritance, by growing vp in peace, ioy, holinesse and sanctification, been lesse od [...]ous, then former carelesse­nesse. Since I haue been enlightned, and tasted of the hea­uenly gift, I haue sleighted the promises of mercy, which should haue been my continuall meditation; I haue neg­lected to get and keepe the holy spirit, holy in it selfe, ma­king [Page 271] them holy in whom as temples it dwelleth, the seale and earnest of the promised inheritance. Ah, what a dwarfe am I in holinesse and sanctification? for these ma­ny yeares how little haue I gained? My spirituall sight is exceeding dimme, my passions boisterous, my heart vn­quiet, my thoughts euill, my nature corrupt. I am dull to good, apt to sinne, feeble and of no power to withstand temptations, shaken with many feares touching my sal­uation, soone vnsetled and remoued from stedfastnesse by any contrarie opposition, farthest to seeke for euidence and assurance when I stand in greatest need. All this is come vpon me through mine owne foolishnesse: because I haue not acquainted my selfe with the promises of grace, nourished the motions of the Spirit, carefully im­proued the gifts receiued, endeauoured after perfection, and laboured to bee sealed more and more with the pro­mised Spirit. What might I haue growen vnto in Christ, if I had instantly desired the Spirit of Grace of him who giueth it, heeded the inspirations and suggestions of it, and by all conscionable meanes? sought increase of grace, and assurance of saluation? Long ere now I might haue attained fulnesse of spirituall wisdome and vnderstanding, strength of faith, power of grace, sweet communion and fellowship with God, libertie and freedome to walke with God, comfortable possession in part, and good as­surance of eternall life in due time to bee accomplished: whereas by reason of sloth and negligence the powers of grace are so enfeebled, that I can scarce breathe, sigh, crawle in the way to Heauen, my heart is desolate, I am a stranger to the comforts of godlinesse, terrified with the remembrance of death, readie to faint at the apprehension of trouble and danger, and continually disquieted with feares and doubts touching mine owne saluation, if the world with the things thereof haue not cast mee into the sleepe of securitie for a season. The slothfull man is iustly condemned, who had rather starue in Summer for lacke of [Page 272] bread, then plough in winter because of the cold: Wee censure him that had rather go lame and crooked as long as hee liueth, then bee at a little paine to moue an aking ioynt. He is worthily accounted improuident, who neg­lecting to gather in his writings, or sue out fine and reco­uerie, will h [...]zard the losse of his whole inheritance. My folly hath exceeded herein, who to liue in peace and quiet with sinne, haue impouerished my soule, in [...]paired my stocke of grace, wounded my conscience, depriued my selfe of many rich priuiledges of grace, which I might haue enioyed, weakened my title to mine euerlasting in­heritance, and beene contented to creepe feebly towards the heauenly Canaan; thinking it better to keepe where I was with quiet, then to make my condition, by still dealing with my selfe too too restlesse. The sluggards shamelesse excuse hath fearefully bewitched me; Better is an handfull with ease, Eccles. 4.6. then both hands full with trauell and vexation of Spirit. The more excellent the inheri­tance I hope for is, the more detestable is my sluggishnes and folly, that I haue not earnestly sought to make it sure vnto my selfe, and entred possession thereof so farre as in this life is giuen of grace.

2 Secondly, We must incite and stirre vp our selues to re­ceiue the promises of euerlasting life, by consideration of the free and rich grace of God, his truth and faithfulnesse, the sufficiencie of Christs merits and greatnesse, excellen­cie and worth of the benefit promised. ‘Awake, my soule, why sleepest thou; arise, and lay hold vpon the promises of life, which God of his great mercy in Iesus Christ doth offer vnto thee in the Gospell. Be not dis­mayed by reason of thine vnworthinesse, for the pro­mise is of grace, freely offered, and freely giuen to them that be most vnworthy in their owne eyes. Thou art vnworthy of the least crumme of mercy, but of his rich mercie God hath made promise of highest aduance­ment vnto thee,2. Cor. 6.18. if thou wilt embrace it.’ I will be a [Page 273] Father vnto you, and ye shall be my sonnes and daughters, saith the Lord Almighty. He that ouercommeth shall inhe­rit all things, And I will be his God, & he shall be my sonne. Apoc. 21.7. Rom. 9.26. And it shall be in the place where it was said vnto them, ye are not my people, that there they shall be called the chil­dren of the liuing God. Life eternall is giuen of grace, not sold for works; receiued by faith, not purchased by desert: and the more worthlesse thou art in thy owne lowly con­ceit, the more shal the grace of God be magnified in thine exaltation. Christ hath purchased righteousnesse & euerla­sting life: belieue in him, and liue for euer. The Son of God debased himselfe to become the Sonne of Man,Gal 4 4, 5. Phil. 2.7, 8. and to be made vnder the law, that he might redeeme vs that were vnder the Law; that wee might receiue the Adoption of sonnes. Oh the bountifulnesse and loue of God to man,Titus 3 4. by so great a price to purchase so high a dignity, that we shold bee called the Sonnes of God, and bee pertakers with Christ of all his glorie in his Fathers kingdome. O my soule, why art thou so dull and sluggish? Wherefore dost thou not put forth thy selfe to embrace and receiue such an inestimable benefit. If the worth of things may be measured by their price, well then may the Sonship of true Belieuers be valued at the highest rate. Who can suf­ficiently admire the dignitie of this estate (to be the Sonne of God) which could not bee procured saue only by this infinite price, the making of him become nothing, by whom God in the beginning made euery thing? It is e­steemed a matter of great honour to be the seruant of the Prince in some speciall place of eminencie in the Com­mon-wealth: How doe men seeke and sue for such Of­fices? how do they reioyce when their desires are accom­plished? But there is no comparison betwixt the seruant of a Prince, and the Sonne of God; the fauour of a Prince, and the Fatherly loue of God; the dignitie of the Court, and the Ioyes of Heauen; a temporall office, and an eternall inheritance. It is better and more honourable [Page 274] to be the seruant of God, then the Commander of men; to be an heire apparant to Heauen, then the possessor of the whole World. There is a great opinion, and not with­out iust cause, of the estate of our first Parents, Adam and Eue, whilest they were in Paradise, before their fall. But their estate, notwithstanding all their priuiledges, or­naments and fauours, exceeded not the condition of ser­uants. Had they continued in obedience to their Creator, they should haue beene exempted from all miserie, and confirmed in perfect blessednesse: But they could neuer haue attained this dignitie. To bee made the Sonnes of God by Adoption, of meere, rich, and vndeserued loue in Christ. And is it not an admirable prerogatiue, to bee brought by Christ into a more excellent state, then that which Adam in his innocencie and glorie had iust cause to wonder at. The low degree from which we are raised, doth commend this, and as the gratiousnesse of him who preferreth, so the excellencie of that state whereunto the Belieuer is exalted. Of the seruants of sinne, to be made the Sonnes of God; of the vassals of Satan, to bee taken to raigne with Christ in glory for euermore; of children of wrath, dead in trespasses, to be begotten againe to the hope of an inheritance, immortall, vndefiled, that fadeth not; what an vnspeakable fauour is this? O my soule a­rise, stirre vp thy selfe stedfastly to receiue the promise of life; and hold it fast: for Gods promises are certaine, ne­uer lesse, but rather more in accomplishment then in tender. Enter possession, and get the inheritance sealed vnto thee. Would not a poore Beggar, if he should vn­derstand of some great and goodly inheritance bequea­thed vnto him in a farre countrey, much reioyce therein, long to goe see it, and take possession of it. In matters of weight men loue great earnest and good assurance: for great aduantage they will endure any paines, hazard ma­ny difficulties. Did men know the worth and glory of the kingdome of Heauen, freely offered, and that without all [Page 275] expiration of time, to be possessed here in part of them that will receiue it, fully hereafter, when their dayes on earth be determined, would they not seeke it with all earnestnesse, inquire after good euidence, get sound as­surance, and labour the possession of it more and more? Men seeke earthly things, and often misse of their desires: but the promise of Heauen is sure and stedfast, and hee that resteth vpon the Lord shall not bee confounded. E­uerlasting life is freely offered, but men are not left at li­bertie whether they will receiue and seeke it, or no.John 3.36. Hee that belieueth on the Sonne, hath euerlasting life: and he that belieueth not the Sonne, shall not see life, but the wrath of God abideth on him. Doe not they perish wor­thily, who preferre the pleasures of sinne, and honours of this transitorie life, before life euerlasting, promised of grace, purchased by Christ, full laden with all fruits of true life, ioy, peace, and all choicest pleasures, beyond comparison exceeding whatsoeuer can be enioyed in this world both in worth and endlesse settlednesse? The labour to make Heauen sure, which is full of pleasure and de­light, doth ease the heart of many burdensome, distracting and cutting care. For if thou be the childe of God,Ephes. 2.18. & 3.12. thou hast libertie to come into his presence, and to make thy requests knowne vnto him with thankesgiuing; Nothing that is truly euill shall betide thee. The plague shall not come nigh thy Tabernacle:Psal. 91.10.13. Thou shalt walke vpon the Lion and Aspe, and tread them vnder feet: God will prouide all things necessary for soule and bodie, and see that no good thing be wanting vnto thee.Psal. 34.10. Math. 6.33. Seeke first the kingdome of God, and his righteousnesse, and all these things shall be added vnto you. What then should with­draw or hold me backe from belieuing the promise, and seeking the possession of that inheritance. It is God who hath freely p [...]omised it, who can and will performe whatsoeuer hee hath spoken; it is Christ who hath pur­chased it by the sacrifice of himselfe once for all, why [Page 276] then should I doubt? I am commanded to belieue, and belieuing the possession of life is g [...]uen in part, which may bee increased by a daily addition to the graces and comforts of the Adopted; why should I be negligent to seeke it confirmed and sealed? Euerlasting life is the only true life, full of ioy, peace and contentation; a durable treasure which can neuer fade, a crowne that neuer wi­thereth: and shall base things take vp the heart, when God calleth to seeke a most glorious and euerlasting in­heritance? Oh, the inestimable loue and fauour of God, who makes offer of an Adoption and immortall Inheri­tance to the most contemptible wretches, that liue vpon the face of the earth? The man that toiles hard all day long for a small piece of siluer, or lies at the rich mans gate waiting for an Almes, the scraps that come from his Table: he is inuited to come vnto Christ, that hee might obtaine a kingdome, an eternall kingdome that hath none end, an inheritance abundantly glorious; surpassing the glory & worth of all earthly treasures & inheritances laid together, much more then all earthly treasures doe exceed the worth of one pin. What an heart-break is it to a man, when he finds that by some default he hath forfeited some earthly matters, which he might haue held, had he bin warie? but what griefe and confusion will this cause, when he shall see that through folly, sloth, carelessenesse, matchlesse crueltie & vnthankfulnesse, he hath lost an euerlasting in­heritance of glory, which he might haue obtained? Meere possibility of cōpassing some great & extraordinary good is of more weight in swaying mens actions & inciting en­deuours, then certaintie of accomplishing pettie desires. But certainty & cōmodity do here concurre in one. There is no good to the possession of eternall life: no successe cer­taine but this, that he who vnfainedly belieueth in Christ, shal inherit the crown of glory. It is good for me to draw nigh vnto God, and put my trust in his mercy; to lay fast hold vpō the promises of life & protectiō, to get the spirit [Page 277] of Adoption, whereby we cry Abba Father, and fly vn­to his grace in Christ, to get my title made sure and strengthned vnto my conscience, and while time serueth, earnestly to seeke the kingdome of God.

Thirdly, Wee must pray earnestly that God would increase our faith, seale vs by his Spirit, lead vs in the way of peace, cause vs to grow vp in holinesse, make vs wise to prize and value, to tast and relish the ioyes of Heauen, and assure our consciences of right and title to that euerlasting inheritance. For it is God that sealeth vs, and makes vs to read the sealing; that promiseth Heauen, and affecteth the heart with the goodnesse and worth of the thing promised; that by the pledges of his fauour and the earnest of his Spirit doth sufficiently testi­fie our Adoption, and cause vs certainely to apprehend what he doth testifie and assure. As the beginn [...]ng, so the progresse, comfort and assurance of life is from him, and instantly is to be begged of him. Faith receiueth the promise of life, and giues assurance of what is receiued, as it prayeth. ‘Who am I O Lord, that thou shouldst make such ample and free promises vnto thy poore ser­uant concerning his euerlasting happinesse? Of thy free mercy, and according to thine owne heart, hast thou spoken all these great things, to make thy seruant know them. And now, O Lord God, establish I beseech thee the word that thou hast spoken concerning thy seruant gratiously accept me for thy childe by the earnest of thy Spirit and pledges of thy fauour, seale vnto me the promised inheritance, and make me assuredly to know what great things thou hast done, and what those hopes be which are reserued for me in Heauen.’ My sight is dimme, not proportioned and fitted to so high an obiect, my affections carnall that I cannot set my selfe to purpose about this contemplation, the Deuill labours nothing more then to keepe me hood-winked this way O Lord, I beseech thee inable mee to know this good and blessed [Page 278] hope, the matter of mine inheritence abundantly glori­ous, that my heart may bee still in Heauen, and by thy Spirit lead mee into all truth and holinesse,1. Thess. 2.12. 2. Thess. 1.12.14 that in due time I may possesse the Kingdome of glory whereunto I am called.Col. 1.5. Of thy free grace thou hast called me by the Gospell to this blessed hope, which is laid vp for me in Heauen: therefore is thy seruant bold to entreate the sence of thy loue, the knowledge of this Hope, the increase of grace, and assurace of thy mercie for euermore.

4 Fourthly, Wee must quicken our selues to reioyce in God, waite patiently and walke chearefully before him. Oh, the incomprehensible loue and fauour of the Lord. ‘Was it euer found that any man of rancke or place did adopt the blind, lame, deafe, dumbe, or otherwise deformed to be heire, to succeed him in his inheritance? My soule, reioyce thou in the Lord, and blesse his holy Name, for he hath looked vpon my base estate, and visited me with mercy from on high: Of a stranger and forreiner, I am made a free denizon of the new Ierusalem: of the bondslaue of Satan, the friend of Christ, of the childe of wrath and damnation, the sonne of God and heire of saluation.’ My Name is registred in Heauen, an eternall weight of glorie is reserued which the most righteous God hath promised, and in fittest sea­son will giue vnto me. Why should I doate on earthly braueries, who haue an eternall life that hath most ex­cellent glory, honour, riches and happinesse, aboue all the heart can comprehend, ioyned with it, prepared and giuen through faith in Christ. It were notable basenes, if an heire of sumptious and stately pallaces should couet the poore cotages of beggars that stand by the high way side.Psal. 16.5.6. The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot. The lines are fallen vnto me in pleasant places; yea I haue a goodly heritage. My studie and care should be to know my heauenly hopes better and more fully, that I might weane my selfe the [Page 279] more willingly from all earthly vanities. Heauen is my home, my hope, mine inheritance: and where should my heart be, but where my treasure is, where my thoughts, but where my hope is? In this life I receiue only the first fruites of the Spirit, the earnest of the inheritance: but I will waite patiently for the full possession thereof, and walke charefully in the way that leadeth thereunto. In earthly things men are contented to waite for a good lease in reuersion, and to lay out their money for that which shall not come to their hands till some liues be ex­pired: and should not I waite for the accomplishment of glory there being but one life betwixt it and mee, and that is mine owne.

CHAP. V.

GOd of his infinite mercy hath made further promi­ses, (the necessitie of his seruants so requiring,God hath made many promises of perseuerance.) that his mercie shall neuer depart from them, that hee will confirme and strengthen them to the end, notwithstanding their owne weaknesse, and the malice of their spirituall enemies, and that nothing shall seperate them from the loue of God which is in Christ Iesus.Gen. 3.15. This is implied in the first promise which God made, It shall bruise thy head and thou shalt bruise his heele: where Satan is stinted to the heele of the true Christian seed. In many passages of Scripture the same is most clearely and manifestly expressed.Psal. 1.3. Psal. 92.13, 14. He shall be like a tree planted by the riuers of water, that bringeth forth his fruite in his season, his leafe also shall not wither, and [Page 280] whatsoeuer he doth shall prosper. The steps of a good man are ordered by the Lord, and he delighteth in his way. Though he fall, Psal. 37.23.24 hee shall not be vtterly cast downe: for the Lord vpholdeth him with his hand. For this God is our God for euer and euer, Psal. 48.14. Psal. 73.24. Verse. 26. he will be our guide euen vnto death. Thou shalt guide me with thy councell, and after­ward receiue me to glory. My flesh and heart faileth: but God is the strength of my heart, and my portion for euer. The mercie of the Lord is from euerlasting to euerlasting vpon them that feare him. Psal. 103.17. A good man sheweth fauour and lendeth: Psal. 112.5.6. hee will guide his affaires with discretion: Surely he shall not be moued for euer: Psal. 125.1.2. the righteous shall be in eu [...]rlasting remembrance. They that trust in the Lord, shall bee as mount Zion,Esay 42.3. which cannot be remoued, but abideth for euer. A bruised reede shall he not breake, and the smoaking staxe shall hee not quench. Esay 46.4. And euen to your old age I am he; and euen to the hoare haires will I carrie you; Esay 54.10. I haue made, and I will beare, euen I will carrie, and will deliuer you. For the mountaines shall depart, and the hils be remoued, but my kindnesse shall not depart from thee, neither shall the couenant of my peace be remoued, Esay 59.21. saith the Lord that hath mercy on thee. As for mee, this is my couenant with them, saith the Lord, My Spirit that is vpon thee, and my words which I haue put in thy mouth, Rom. 9.8. Gal. 4.28. shall not depart out of thy mouth, nor out of the mouth of thy seede, that is, such as be ef­fectually called according to the purpose of God. Here­unto may be added those passages which testifie, that the loue which God beareth to his people is an euerlasting loue, and the couenant which he hath made with them effectually and shall be kept assuredly, is an euerlasting couenant.Ier. 31.3 The Lord hath appeared of old vnto me, say­ing, yea, I haue loued thee with an euerlasting loue: there­fore with louing kindnesse haue I drawne thee. In a little wrath I hid my face from thee for a moment: but with e­uerlasting kindnesse will I haue mercy on thee, Esay 54.8.9. saith the Lord thy Redeemer. For this is as the waters of Noah vn­to [Page 281] mee for as I haue sworne, that the waters of Noah should no more goe ouer the earth; so haue I sworne, that I would not be wroth with thee, nor rebuke thee. Behold, the dayes come saith the Lord, that I will make a new Couenant with the house of Israel and with the house of Iudah:Ier. 31.31.32.33. Heb. 8.8.9. and 10 16.17. Not according to the Couenant that I made with their Fathers in the day that I tooke them by the hand, to bring them out of the land of Aegypt, which my couenant they brake, although I was an husband vnto them. But this shall bee the couenant that I will make with the house of Israel; After those dayes, saith the Lord, I will put my Law in their inward parts, and write it in their hearts. And they shall be my people, and I will be their God. And I will giue them one heart, Ier. 32.38.39.40 and one way, that they may feare me for euer, Heb. 13.20. for the good of them, and of their children after them. And I will make an euerlasting couenant with them, that I will not turne away from them to doe them good: but I will put my feare in their hearts, that they shall not depart from mee. Heb. 8.10. In which couenant or Testament God freely promiseth to giue what hee requireth of his people, and to effect in them what he calleth for at their hands. If the benefits gi­uen be compared amongst themselues, one is as it were a cōdition to another: but they be all effects in respect of the grace and free fauour of God certainely conferring them vpon whom he will. Righteousnes and life are promised vpon condition of faith: but the condition of the coue­nant is promised in the couenant it selfe. A new heart also will I giue you, and a new spirit will I put within you, Ezek 36.26, 27 and I will take away the stonie heart out of your flesh. And I will put my Spirit within you, and cause you to walke in my statutes, and yee shall keepe my iudgements, Hos. 2.19.20. and doe them. And I will betroth thee vnto me for euer; yea I will betroth thee vnto me in righteousnesse, and in iudgement, and in louing kindnesse, and in mercies. I will euen betroth thee vnto me in faithfulnesse, and thou shalt [Page 282] know the Lord. The externall betrothing by outward co­uenant, so as God betrothes himselfe to all professing the true faith,Rom. 9.24, 25. 1. Pet. 2.8, 9, 10 Math. 7.24, 25. may be broken, for though God offer them mercie if they will belieue, yet hee giues not faith to them, but the internall by effectuall disposition, of which the Prophet speaketh in this place, is indissoluble. Whosoe­uer heareth these sayings of mine, & doth them, I wil liken him vnto a wise man, which built his house vpō a rock: And the raine descended, and the flouds came, and the winds blew, and beat vpon that house, and it fell not, for it was founded vpon a rocke. But all the faithfull are built vpon the rocke, not vpon the rocke now, and anone vpon the sand,Math. 16.18. but once built vpon the rocke, they remaine vn­moueable. Thou art Peter, and vpon this rocke I will build my Church, and the gates of Hell shall not pre­uaile against it: assaile it they may, preuaile against it they shall not.Iohn 10.27, 28, 29. Ezek. 34.15, 16. My sheepe heare my voice, and I know them, and they follow me, And I giue vnto them eter­nall life, and they shall neuer perish, neither shall any man plucke them out of my hand: My Father which gaue them me, is greater then all: and no man is able to plucke them out of my Fathers hand. Who shall seperate vs from the loue of Christ? Shall tribulation; or di­stresse, or persecution, or famine, or nakednesse, or perill, or sword? Rom. 8.35, 37. Rom. 11 29. Nay, in all these things we are more then con­querours through him that loued vs. The gifts and cal­ling of God are without repentance. Blessed bee the God and Father of our Lord I [...]sus Christ, who according to his abundant mercy, hath begotten vs againe vnto a liue­ly hope, by the resurrection of Iesus Christ from the dead. To an inheritance incorruptible, 1. Pet. 1.3, 4, 5. and vndefiled, and that fadeth not away, reserued in Heauen for you. Who are kept by the power of God through faith vnto saluation, ready to be reuealed in the last time. 1. Iohn 3.2. Beloued, now we are the sonnes of God, and it doth not yet appeare what wee shall be: but we know, that when he shall appeare, wee [Page 283] shall be like him: for we shall see him as he is. Iude [...].24, 25. Now vnto him that is able to keepe you from falling, and to pre­sent you faultlesse before the presence of his glory with ex­ceeding ioy: To the onely wise God our Sauiour, be glory and maiesty, dominion and power, now and euer, Amen. Doth God in these places promise to protect vs against forraine enemies, not against domesticke perfidiousnesse? The texts doe respect no condition, as the cause of fulfil­ling these promises, but plainly affirme, that God him­selfe doth promise and will giue the condition which hee requires. For to what end doth he write the Law in the heart, vphold with his hand, and giue a good issue to the temptation, but that the will, prone to wic­kednesse, should not yeeld, and altogether start backe from grace receiued? Whosoeuer is borne of God, 1. Iohn 3.9. 1. Iohn 5.18. doth not commit sinne: for his seed remayneth in him, and he cannot sinne, because he is borne of God. And if the seed abide in the faithfull as an indeleble character and pledge of their inheritance, that they cannot sinne in the Apostles sence, then are they fenced against the treachery of their owne hearts remayning in them.Iohn 4.14. & 7.38, 39. Whosoeuer drin­keth of the water that I shall giue him, shall neuer thirst: but the water that I giue him shal be in him a wel of wa­ter springing vp into euerlasting life: where thirst is op­posed to a totall want of grace, not to the earnest desire of increase in grace. The thirst of totall indigencie is taken away by the participation of grace,1 Pet. 2.2, 3. the thirst of complacencie or more ample fruition of grace, is increa­sed. The Holy Spirit who is sent into the hearts of the Sonnes of God, is not there as a guest to tarrie for a night or two: but as an inhabitant to dwell and remaine for euer: yea, as an earnest of their inheritance,Rom. 8.11. Hag. 2.5. 1. Pet. 4.14. 1. Iohn 2.27 John 14.16. vntill the redemption of the purchased possession. I will pray the Father, and he shall giue you another Comforter, that he may abide with you for euer. Now he which stablisheth vs with you in Christ, and hath anointed vs, is, God, [Page 284] who hath also sealed vs, 2. Cer. 1.21.21 Eph. 1.14. and 4.30. and giuen the earnest of the Spi­rit in our hearts: which is the earnest of our inheritance, vntill the redemption of the purchased possession, vnto the praise of his glory. 1. Pet. 1.23. The seede whereof the faithfull are begotten is incorruptible, the life which they liue by faith in Christ is an euerlasting life.Iohn 5.24. Iohn 17.3. Iohn 6.47. Ʋerely, verily I say vnto you, Hee that heareth my word, and belieueth on him that sent mee, hath euerlasting life, and shall not come into condemnation, but is passed from death vnto life. And this is the record, that God hath giuen to vs eternall life, 1. Iohn 5.11.12. and this life is in his Sonne. He that hath the Sonne hath life, and he that hath not the sonne hath not life. Now the Scripture saying, He that belieueth hath euerlasting life, and shall not come into condemnation, doth import that faith and the fruites thereof be such from which the godly through the power of God neuer fall.Luk 22.32. Iohn 17.15. And for fur­ther confirmation the Scripture testifyeth, that Christ hath prayed for his people that their faith should not faile, that they should be kept from the euill. This can­not be restrained to the Apostles,Vers. 20. but it is the cōmon pri­uiledge of all the faithfull; Neither pray I for these alone; but for all them also which shall belieue on mee through their word. And the intercession of Christ; euen for this particular blessing of the not failing of faith, neuer cea­seth, is euer effectuall, and speedeth alwayes. And that nothing might bee wanting to full consolation in this point, we are assured from God, that he will perfect the the worke of grace which he hath begun.1. Cor. 1.8. Who shall also confirme you vnto the end, that ye may be blameles in the day of our Lod Iesus Christ. Being confident of this very thing, Phil. 1.6. that he which hath begun a good worke in you, will performe it vntill the day of Iesus Christ. Faithfull is hee that calleth you, 1. Thess. 5.24. who also will doe it, that is, (as goeth immediately before) preserue your whole Spirit, and soule and body blamelesse vnto the comming of our Lord Iesus Christ. 2. Thess. 3 3. The Lord is faithfull, who shall establish you, and keepe you from euill.

Now seeing God hath bin pleased by so many promises to assure the faithfull of their sure and stedfast estate,By serious me­ditation on these pr [...]mi­ses wee must settle our selues in belie­uing, which is very necessa­ry. it is necessarie seriously to learne and thinke vpon them, that they might be setled in belieuing their perseuerance. Had it not beene a point of great weight and necessitie, wee cannot thinke the Lord would haue mentioned it so of­ten, and confirmed it so many wayes: which will soone appeare to any man that shall consider his owne frailtie, and the strength and malice of his spirituall enemies; how potent and vigilant they bee to assaile, how weake and feeble hee is to withstand and make resistance. Nor is our weaknesse greater then our backwardnesse to belieue the promises of perseuerance, when wee stand in most need of them. When corruptions stirre, and tentations be hot & fierie, & we find our selues ready to f [...]int, then are we to seeke of a promise that might vphold against the feare of falling away; or if the promise be at hand, we cannot lay hold vpon it, some mist or other comes betweene it & the eye of our vnderstanding. Many good Christians are kept vnder with this temptation, They are afraid they shal ne­uer hold out, if persecution shold come, they stand in doubt lest they should fall away as many haue done, who made greater shewes, & seemed to haue gone further then euer they did. And whilst they distrustfully question their per­seuerance, all present fauours seeme lesse then otherwise they would, all other promises be held the more weakly, & Satan takes aduantage to fill their hearts with manifold discomforts. God (I denie not) doth order these temptati­ons to the best, & will do his children good by them: for hereby they are driuen to distrust themselues & run vnto God, & relie vpon him in all their necessities: neuerthelesse the many perplexities wherein they are entangled for want of faith in the promises of perseuerance, doth suffi­ciently conuince how necessary it is wee should labour to haue our hearts established in this confidence, that the Lord will neuer leaue vs nor forsake vs. Confidence in [Page 286] the promises of perseuerance doth encourage and quic­ken in a Christian course, stablish in wel-doing, and hear­ten against the greatest difficulties.Preuention of an obiection. Or old it hath beene obiected against the doctrine of assurance, of not falling away, that it doth set open a doore to all licentiousnesse: for if men cannot fall from their estate of happinesse why should they feare to commit all kind of wickednesse. But he that hath faith in-deed, will not, nay, hee cannot take courage to goe on in sinne vpon this pretence, that faith once had cannot vtterly bee lost. The belieuer knowes himselfe bound to the obedience of the Gospell, though he be freed from the damnation of the law; and certaine it is, that faith which knits to Christ, doth leade vs forth in all holinesse.Psal. 130 4. Mercie couering sinne doth beget reue­rence; the more assurance of saluation in a mans soule, the more feare and trembling in a mans course. Hee who is best assured hath most power of Gods Spirit, and the stronger the Spirit of God is within, the more holinesse and fruits of grace without. Paul was assured that no­thing should seperate him from the loue of God in Christ:1. Cor 9.27. 2. Tim. 4.7, 8. Peter was assured, that his faith should not faile: did this make them the more carelesse? Nay, rather the more carefull to runne their race; the more couragious to fight out their combate.1. Iohn 4.19. The load-stone of loue is loue: Loue in the superiour doth draw loue from the inferiour: & is it then possible for vs to apprehend such vnspeakable loue of God in choosing vs to such an excellent, happy, vnchangeable condition, and not bee affected to loue the Lord againe? Of necessitie the faith which continueth must be liuely, nor can it imbrace the promises of perse­uerance but whilest it is liuely. The more operatiue faith is, the greater our assurance of future standing: if faith be dormant or languish for a time, for that time wee are to seeke of this comfort, nor can it be recouered, till faith recouer, and put forth it selfe valiantly in combating a­gainst Satan, subduing corruption, and working righ­teousnesse. [Page 287] Looke how much we come short in belieuing the faithfull promises of God concerning our future pro­tection from all hurtfull euils, (the greatest whereof is fal­ling away) so much are wee lacking to sound peace and stable tranquillitie of Minde and Conscience. The better we haue learned to liue by faith in Christ, as the Authour and finisher of our faith, and raiser of vs vp at the last day, the greater and more stedfast is our comfort. The men of this world be not satisfied with the possession of their purchased inheritance, but they seeke to strengthen and assure their title against future claimes, before they can be quiet. When a Christian is acquainted with the pro­mises of pardon and forgiuenesse, belieueth in Christ for saluation, and is reconciled vnto God; When his con­science is purged, that there remaineth no more terrible remembrance of sinnes past, his lusts subdued and van­quished, his heart quieted from all perturbations, and all inward disturbance, which was in man against himselfe done away; and when these things are knowne vnto the Conscience: yet one thing is wanting to sound and full peace, that is, holy securitie for time to come against all enemies both inward and outward, that they shall not hunt vs much lesse preuaile against vs. For if what we pos­sesse may vtterly be lost, or what we hope and expect be meerely vncertaine and coniecturall, built vpon the good vse of our free-will, and not vpon the free and vnchange­able grace of God, what rest or quiet in respect of his future estate can any man finde in himselfe? But let the heart be established in this, that God will carrie him for­ward from grace to grace till hee haue brought him to his euerlasting Kingdome; that his faith shall neuer faile, the graces of the Spirit shall neuer wither and decay. Satan with all his malice, the world with the manifold allure­ments thereof shall neuer preuaile against him; this freeth from much heart-griefe, perplexitie, distrustfull sorrow, and vnprofitable trouble, when he feeles his owne weak­nesse, [Page 288] thinkes of Satan and the worlds power, heares of the falls of some who haue gone farre in the profession of godlinesse, and casts with himselfe what persecutions may be raised against him for the truth and Gospell. This also refresheth the heart with sweet and heauenly comfort in the midst of those many trials and incumbrances which we doe and must make account to meet with all: and this our heauenly Father knew to bee no more then necessarie for our chearefull walking before him. For the which cause I also suffer these things, 2. Tim. 1.12. neuerthelesse, I am not ashamed: for I know whom I haue beliued, and I am perswaded that he is able to keepe that which I haue com­mitted vnto him against that day.

The Godly are allowed to be­lieue their perseuerance.And seeing God hath promised to perfect the worke of grace begun, and bound himselfe by couenant to con­firme, strengthen, and stablish his children vnto the end, and in the end to giue them eternall life, such as find any true and liuely worke of grace wrought in them, are al­lowed from God to belieue, that they shall neuer perish, nor quite be broken off from Christ, nor those liuing wa­ters cleane be dried vp, but notwithstanding their owne infirmities, and the sore temptations wherewith they are oppressed, they shall be preserued, vpheld and kept vnto saluation. For what God hath confirmed by promise and couenant vnto his children, vndertaken to effect by his Almightie power, and ratified by earnest and pawne, that they are allowed to belieue and expect from him of his vnchangeable grace and loue. This is the golden and in­dissoluble chaine which the Apostle speakes of,Rom. 8.30. Whom he did predestinate, them also he called: and whom he cal­led, them he also iustified: and whom he iustified, them he also glorified: Luke 22.32. Math. 6.13. so that effectuall vocation is a pledge and token of glorification to ensue. Christ hath prayed for his people, that their faith might not faile: the faithfull pray instantly,Iohn 16.23. Lead vs not into temptation: and that no man might wauer a promise is annexed, Whatsoeuer yee shall [Page 289] aske the Father in my Name, hee will giue it you. But without question, they haue allowance to belieue the ob­taining of that which Christ hath prayed for,1. John 5.14. and the faithfull aske of God in the Name of Chr [...]st according to his will. The seruants of Christ, who liued by the like pretious faith with vs, groun [...]ed vpon the same promi­ses, and subiect to the same temptations,Rom 8.38.39. belieued their perseuerance. I am perswaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things pre­sent, nor things to come, nor height, nor depth, nor any other creature shalbe able to seperate frō the loue of God, which is in Christ Iesus our Lord. Phil. 1.20. According to mine earnest ex­pectation, & my hope that in nothing I shalbe ashamed: but that with all boldnes, as alwayes so now, also Christ shalbe magnified in my body, whether it bee by life or by death. And the Lord shall deliuer me from euery euill worke and will preserue me vnto his heauenly kingdome, 2. Tim. 3.18. to whom be glory for euer and euer. Amen. But what one belieued vpon common and ordinarie grounds, that is the priui­ledge of all belieuers which they are allowed to receiue. It is a great glory to God that wee liue by faith on him concerning our future estate, and relie vpon his grace, that shall encounters wee shall bee more then Conquerours, through him that loued vs. For this is to take God to bee our God, not only to put our confidence in him in pro­speritie and aduersitie, when wee haue meanes or meanes be wanting, for our soules and bodies: but also to relic vpon him, that he will make vs walke in his Commande­ments, and put his feare in our hearts, that wee shall not depart from him; that hee will perfect his worke begun in vs, finish our fai h, and preserue vs vnto his euerlasting kingdome This faith doth giue vnto God the praisent all grace which he is pleased to bestow, and of all workes of grace which he effecteth by vs. Hee that relieth vpon the good vse of his free-will, must necessarily ascribe the praise of his perseuerance in part, if not principally, vnto [Page 290] himselfe: but he that resteth vpon the Lord for establish­ment against all spirituall enemies, and abilitie vnto eue­ry good worke, hee must necessarily ascribe the whole praise vnto the glory of Gods grace, vpon which hee doth depend.The acts of faith concer­ning perseue­rance.

The acts of saith concerning perseuerance bee these and such like.

1 First, It makes a man sensible of his owne frailtie and infirmitie, how weake and feeble he is, apt not only to fall, but euen to fall away, if he were not vpholden by the grace and power of God.2. Cor. 3.5. Not that we are sufficient of our selues to thinke any thing as of our selues: but our suf­ficiencie is of God. Naturally we trust in our selues, and are p [...]esumptuous of our strength: but when by faith we goe forth of our selues vnto God for helpe, we can see no­thing in our selues but weaknesse and frailtie.

2 Secondly, It stirres vp holy iealousie and suspition, lest we should coole, decay, start-aside or fall backe. Faith is bold and timorous, confident and suspicious: confi­dent in God, suspitious of our selues. I was afraid (saith Iob) of all my workes; Iob 9.28. Gatak. Spiri­tuall Watch, pag. 84. knowing, that if I did wickedly, thou wouldst not acquite me. And this suspition doth be­get care to shunne occasions of sinne, and watchfulnesse to preuent spirituall distempers. A man iealous of his health is warie in his diet: and he that hath his soule in suspition will euer be questioning with it and watching ouer it least he should offend. This iealosie is euer waking, apt to cast the worst that may fall out, but to counsell the best, that is, to keepe farr from the occasions of sinne, abstaine from all appearance of euill, and take heede of the snare in law­full businesses of this life. And surely, in this kinde con­sidering our great frailty, it is more behoouefull for a man to be somewhat too hee die and cautelous, then to be a lit­tle too secure and selfe confident: to be suspitious of his weaknesse that hee may be enabled by God and become strong in him, then while he is fool-hardie & strong in his [Page 291] owne conceit, to run into danger, and proue weak in triall.

3 Thirdly,Psal. 17.5. Faith instantly crieth vnto the Lord for help & strength and continuall supply of grace. Hold vp my go­ings in thy paths, that my footsteps slip not. Psal 119.8. I will keepe thy statutes: O forsake me not vtterly. Looke thou vpon me and be mercifull vnto me: as thou vsest to doe vnto those that loue thy Name. Order my steps in thy word, Psal. 119.32, 33. Cant. 1.4. and let not any iniquitie haue dominion ouer me. Draw me, we will runne after thee. Shew me thy wayes, O Lord; teach me thy pathes. Lead mee in thy truth, Psal. 25.4, 5. and teach me: for thou art the God of my saluation, on thee doe I waite all the day long. When men be conscious to them­selues of their owne wants, they are wont to resort vnto others by whom their wants may be supplied: The Be­lieuer is emptie in himselfe and sensible of his owne weak­nesse, desirous of supply and confident of helpe in God,2. Tim. 4.17. 2. Cor. 12.9, 10. 2. Cor. 4.7. who alone is able to confirme and strengthen him, yea so to inable him notwithstanding his infirmitie, that his power and might shall appeare in him amidst his feeble­nesse, & his very infirmity shall make much for his glory: and therefore hee will not cease day after day to repaire vnto him for continuall supply and strength of grace.

4 Fourthly, Faith desireth, digesteth, and feedeth vpon the wholesome food of life.2. Pet. 2.2. As new borne babes desire the sincere milke of the Word that yee may grow thereby. If the bodie be healthfull, and in case to grow in strength, there will be an appetite to wholesome food and good di­gestion by the stomacke; euery liuing thing hath a facul­tie to draw nourishment vnto it selfe: and the faith which neuer faileth doth not only couet, but kindly digest the Word of life, and sucke nourishment from it, where­by it is made able and strong to euery good word and worke: If the stomacke decay, or the appetite be inor­dinate after things hurtfull and vnwholsome food, or the digestion ill, that meate taken in, passeth away not alte­red by the stomacke, the naturall life is in danger, so the [Page 292] life of grace languisheth, when our appetite to the word decayeth, wee affect earthly things immoderately, de­light in a frothy, windie, vaine sound of words, which pleaseth the ea [...]e, but edifieth not the conscience, or if we heare sleightly, but take not paines to feed substantially vpon the Word. I denie not, but a liuely neuer-fading faith is subiect to these and more grieuous distempers for a time, but in this languishing fit, though it bee not vnto death, vntill it recouer, it is vnable to embrace the pro­mises of perseuerance: and the more liuely it is to re­ceiue those promises, the more earnestly doth it desire and sweetly feed vpon the Word of grace.

Fiftly, It putteth forth it selfe to performe all duties of holinesse and loue with life and fe [...]uour: It laboureth and taketh paines in wel-doing. For Idlenesse corrupts naturall strength; vse and exercise confirmes it. Dull and sluggish actions argue feeblenes of the faculty & tend vnto decay; as if we do not things with that vigor we haue done, it is a signe of infirmitie, and of a facultie inwardly or out­wardly hindred; and if wee rest in such a perfunctorie course and challenge not our selues for it, wee are in danger to grow worse and worse. But liuelinesse and contention in doing is both an argument of good disposition, and a meanes of increase. The more liuely faith is, the better it worketh: and the more it worketh, the faster it groweth. Life is the daily & continuall v [...]gour of a liuing substance: and euery thing as it is most liuely and likely to continue, the more it doth shew forth it strength in working. For a time faith may fall asleepe, and the actions of faith bee heartlesse, dull and perfunctorie: but faith now asleepe will awake anone, sh [...]ke vp it selfe, stirre vp affections, resist sloth, blow vp deuotion, and restlessely aspire after heauenly things. And like as it is with them, whose going backe helpeth them to take their rise and fetch their leape more commodiously, or whose linking for a season makes them to ply their businesse the closer afterward: So here, [Page 293] faith (through him that is the Authour and finisher of it) after such remissenesse doth renue it endeuours, and with more vigour and holy contention set vpon the workes of pietie and godlinesse, stirre vp the graces of the Spirit, tie vp the thoughts to heauenly things, labour against winde and tide, and walke before God in all wel-pleasing, though not without great weaknesse.

6 Sixtly, It coueteth encrease of grace and sanctificati­on; Heale me, O Lord, and I shall be healed: saue me, Ier. 17.14. Psal. 41.4. and I shall be saued: for thou art my praise Lord bee mercifull vnto mee, heale my soule, for I haue sinned a­gainst thee. How are men affected in recouering bodily health, somewhat better will not content or satisfie? When they can sit vp, but not able to walke vp & downe the chamber, oh that they had a little strength to stirre: when they dare walke within doores, oh that they could stirre abroad, then that their stomacke were returned, and they could walke in their accustomed strength. Euery liuing thing the more it doth liue, the more it coueteth perfection of life in it kinde. And so is faith affected in receiuing spirituall strength from the sicknesse of sinne, till it feele it selfe enlarged to walke constantly and chear­fully before the Lord, yea, till it be perfectly recouered, which cannot be so long as we carrie about vs this bodie of death. By reason man excelleth the beasts, by holinesse he excelleth himselfe, inferiour only to the Angels in de­gree, and made like vnto the Lord, as farre as a creature may be to his Creatour: Sinne is the sicknesse of the soule, so much more lothsome and dangerous then distempers of the bodie, as the soule is more excellent then the bodie: Holinesse is the health, ornament and excellencie of the soule, as farre surpassing it in worth, as man doth the ba­sest creature in dignitie and honour. There is no trouble, shame, and sorrow to sinne: there is no honour and com­fort to holinesse and sanctification. According to the na­ture of holinesse, so is the fruit;Prou. 3.14, 15. the merchandise there­of [Page 294] is better then the merchandise of siluer, and the gaine thereof then fine gold; It is more pretious then rubies, and whatsoeuer can be desired without, it is not to be com­pared vnto it. The naturall man negl [...]cteth to seeke after holinesse or take paines to get it, because he feeles not the sicknesse of his soule, nor vnderstands the worth and fruit of grace: But the true Belieuer, who is grieued with his infirmities, and knowes the excellencie and comfort of spirituall health, cannot but desire and couet grace more and more, that in due time hee might be perfectly healed.

Seuenthly, It receiueth new supply of grace continu­ally from Iesus Christ the fountaine of grace.Iohn 1.16. Of his ful­nesse haue we all receiued, and grace for grace: Christ is an euer-flowing fountaine of grace, of whose plentie all Belieuers are abundantly pertakers, and that from one de­gree of grace to another, though not all in the same mea­sure and degree. Water in a ditch, which hath no liuing spring to feed it, is soone dried vp: but the pond which is nourished continually with fresh springs, doth not fea [...]e the drought of Summer, or scorching heate of the Sunne. The Temporarie, who was neuer knit vnto Christ, as a liuing naturall and proper member, may fall away from that which he seemed to haue; But the true Belieuer, in whom Christ, the fountaine of life dwelleth, who daily receiues grace from him,Ephes 3.17. Ephes. 4.7. according to the measure of the gift of Christ, he shall neuer vtterly be destitute. He that eateth my flesh, and drinketh my bloud, dwelleth in mee and I in him. John 6.56, 57. As the liuing Father hath sent me, and I liue by the Father: so he that eateth me, euen he shall liue by me.

8 Eightly, It assureth of perseuerance through such pro­mises as these;Ezek. 36.27. Ier. 32.40. I will make you to walke in my Comman­dements; I will put my feare in your heart, that you shall not d part. Iohn 6.54. Who so eateth my flesh, and drinketh my bloud, hath eternall life, and I will raise him vp at the [Page 295] last day. But Faith giueth assurance of perseuerance as it doth of the pardon and forgiuenesse of sinnes, and what is necessary to be knowne of that point, hath beene large­ly handled before.

Now if a Christian would stirre vp his faith to belieue the promses of perseuerance,Meanes to stirre vp our selues to be­lieue these promises of perseuerance. when hee feeles his owne weaknesse, and considereth the strength and malice of his Aduersaries.

1 First, Let him heartily bewaile his pronenesse to sinne, aptnesse to decline, inabilitie to withstand any one temp­tation, or set one step forward in the way to Heauen. ‘Woe is me, poore wretch, blind, lame, crooked, sicke, impotent, vnstable as the running water: How was I bewitched with selfe-confidence and conceit of spiri­tuall fulnesse? I haue presumed vpon my wisdome, as sufficient to direct my wayes, and leaned vpon my strength, as able to make resistance against temptati­ons, stand vpon mine owne bottome, and goe through stich with my resolutions: But now I finde my wise­dome is ignorance, vanitie and folly, my strength weaknesse: I am vnable to thinke one good thought, set one step forward towards Heauen, keepe my stan­ding, or withstand the least assault.’ In paine I am pet­tish, vnder crosses faint, heartlesse, discontent, readie to flie at the sound of persecution, secure in prosperitie, puf­fed vp with comforts, apt to bee led away with worldly allurements. My spirituall taste is distempered with car­nall vanities, which rellish sweeter to me then the mercies of God in Christ; mine appetite to the Word and food of life is abated, my zeale decayed, mine affections dull to good, my deuotion cooled, my conscience benummed. I heare, but feed not vpon the Word, my Prayers are cold, heartlesse, rouing; in earthly imployments I keepe no moderation, daily weaknesses and lesser sinnes goe downe without reluctation: the motions of the spirit quickly die, the motions of the flesh liue and get strength, admo­nition [Page 296] is fruitlesse, reproofe vnwelcome in my course I am ready to stumble at euery rub, linger after euery baite laide by Satan or the world to catch mee, and totter vp­on the smallest tentation. Euery day I haue greater ex­perience of my weakenesse then other; soone distempered and put out of frame, if by any meanes for a little time my heart bee brought into some better order, I am for­getfull of my purposes, negligent of the opportunities to get good, distracted with lawfull busines and wearie of the wo [...]kes of my calling, perplexed at the troubles I meete w [...]th, giuing way to forwardnesse, not looking vp to God: vnthankefull for mercies, trifling out the the time in foolish surmises, vaine ploddings, and vn­profitable speeches. The poore, leane, thinne fruits of grace, which through the mercie of God now and then I espie in my selfe, these proclaime my sicke and feeble state: my thoughts and meditations of good poore and few; striuings ag [...]inst sin weake, appetite to the wholsome food of life small, digestion slow, obedience m [...]ruellous defectiue and in a manner liuelesse. I liue vnder the pow­erfull meanes of grace, enioy many helps in priuate, am free from many great tentations wherewith others are exercised in respect of their outward condition, blessed with the societie of them that feare God, pruned and dressed by my heauenly Father, and yet I reele, wauer, am tossed too and fro, and ready to fall vpon euery occasion. Ah, wretched man that I am, how shall I bee able to stand if the meanes should faile, persecu­cutions bee raised, or the powers of Hell let loose vp­on mee.

2 Secondly He must stirre vp himselfe to rest vpon God through Iesus Christ, for establishment and conformati­on. Why should I feare by reason of mine infirmities, or the malice of my spirituall enimies? ‘I am sicke, but God is my physitian; weake, but God is my rocke, my strength, my high tower; I like a lost sheepe am [Page 296] readie to goe astray, but the Lord is my Sheepheard, and will not suffer me to perish.’ Christs intercession is euer effectuall: but he hath prayed that my faith should not faile, and promised that the gates of hell shall not pre­uaile. The sons of Adam mortall by birth, can neuer grow beyond the state of mortalitie: the children of God borne of immortall seede can neuer fall from the state of immor­talitie. True faith is a neuer fading faith, the life of grace an euerlasting life, the water of life, a well springing vnto eternall life. Christ once died for sinne, neuer to die any more: and he that liueth in Christ shall liue for euer. In­deed if faith were the worke of freewill or had depen­dance vpon it, it might well perish, but being the intire gift of God according to his purpose of grace, it must needs pertake of the vnchangeable loue of God, which is the fountaine whence it springeth. I will walke iealous of my selfe, because feeble and apt to offend, but confi­dent in Gods mercie and grace, because he is faithfull, who shall confirme mee vnto the end, and perfect his worke hee hath begun. My care shall be to feede vpon the word of life, to shunne sinne and the occasions lea­ding thereunto, to cry for aide and strength and when I feele my selfe readie to sinke, I will hang vpon the Lord, for his power shall sustaine mee, his right hand shall vp­hold mee, and by his might I shall be keept through faith vn [...]o saluation. A bruised reede shall he not breake, and smoking flaxe shall hee not quench,Math. 12.20. 2. Cor. 12.9. till he sende forth iudgement into victorie: his power shall be magnified in my weaknesse.

3 Thirdly, He must pray instantly that God would vp­hold him, and make him to see that hee will establish him vnto the end. Our strength is of God, and it is of him that wee know or be assured that through the power of his grace, we shall stand firme and vnmoueable. The state of a Belieuer is sure, and it is impossible the elect should bee deceiued: but as they stand by the grace of [Page 298] God, so it is of God that they know their standing. O Lord God of heauen, the great and terrible God, that keepeth couenant and mercy for them that rest vpon thy gratious promise and desire to yeelde vp themselues in obedience to thy Commaundements, loooke mercifully vpon mee, thy weake vnworthy seruant: heale mine in­firmities, for they are many, and stablish mee by thy free Spirit for I am brought very low. Remember, I be­seech thee,Ier. 32.39, 40. the word of thy co [...]e [...]ant, saying, I will giue them one heart and one way that they may feare mee for euer for the good of them, and of their children after them. And I will make an euerlasting couenant with them, that I will not turne away from them to doe them good, but I will put my feare in their hearts, that they shall not depart from mee. Now I am thy poore creature, the wo [...]ke of thine hands whom thou hast made; thy poore seruant with whom thou hast striken couenant, vn­to whom thou hast shewed this mercie, that I desire to feare thy Name: O Lord, I beseech thee, teach mee thy way, make me to walke in thy truth, vnite my heart to thy feare, confirme, strengthen, stablish me vnto the end, and make mee to know that by thy power I shall bee inabled to stand fast and vanish the enemies of my saluation, that I may fight manfully, obey cheerefully, persist vndaun­ted, and reioyce in thy saluation all the dayes of my life.