IN the former chapter the Prophet complaines, and expostulates the matter with God, why the Iewes the people of God should be oppressed by the Chaldeans, the enemies of God. In the beginning of the 2. chapter the Lord makes answer to the Prophet, and the effect of the answer is this: They shall certenly be deliuered in the time appointed, but they shal not yet be deliuered. Vpon this answer the Prophet [Page 2] might happily obiect on this manner: How then shall the afflicted Iewes be able to liue in the mean season: the Lord answers by a distinctiō thus; The vniust man puffs vp himselfe with vaine confi­dence, but the iust man shall liue by his faith.

For the better vnderstan­ding of the words, fiue things are in order to be explaned. The first, what is meant by the iust man. Iustice mentio­ned in the word is twofold: the iustice of the law, and the iustice of the Gospel. The iustice of the law hath in it all the points and parts of iu­stice, and all the perfection of all parts: and it was neuer found in any vpon earth ex­cept Adam and Christ. The [Page 3] iustice of the Gospel, hath all the parts of true iustice, but it wants the full perfection of parts: as a childe hath all the parts of a man in the infancie, though it want perfection of stature and talnesse. And this kind of iustice is nothing else, but the conuersion of a sinner, with a purpose, will, & endeauour to please God, according to all the commā ­dements of the Law. Thus was Noe iust, Iob,Luk. 1. [...]; Iob 1. [...]. Zacharie and Elizabeth: and thus must the iust man be taken in this place for one that turnes to God, & by grace indeauours to please God, according to the whole law of God in his place and calling.

The second point to be considered is, what life is here [Page 4] meant? As death is here two­fold, the first and the second; so is life. The first is the con­iunction of the bodie and the soule, the second is the con­iunction of the whole man with God. The first is called naturall, the second spirituall or eternall life: and both are meant in this place. For Paul brings this very text to proue the iustification of a sinner by faith;Rom. 1.17. Gal. 7.11. and iustification is a part of spirituall life: because it is the acceptation of a sin­ner to eternall life. And for this cause the prophet saith, The iust man shall liue, ha­uing relation not onely to the time of affliction then to come, but also to eternall life.

The third point to be con­sidered [Page 5] is, what is the faith here meant? And that is iu­stifying or sauing faith; be­cause we must liue by the same faith, whereby we are saued. And faith hath his ef­fect not onely after this life, but also in this life. We must liue first by it before we can be saued by it. Paul therefore in his own example expoun­ding this text, saith,Gal. 1.20. And in that I liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen himselfe for me.

The fourth point is the construction of the wordes; and that is two waies. The first is thus, The iust by faith, shall liue: the words by faith, being ioyned vpon the word lust. And then the sense is [Page 6] this: He that is iust by his faith, shall liue, or haue eter­nall life. The second is thus; The iust, shall liue by his faith: the words by faith, being ioy­ned to the words shall liue: & then the sense is this: The iust while he liues in this world, he shall liue by his faith. This latter construction and sense, I rather choose and imbrace, because Paul,Gal. 3.11, 12. cuē in this sense brings this text to prooue that life eternall, and conse­quently iustification comes not by working according to the law, but by beleeuing, and he makes an exposition be­tweene liuing by faith, and li­uing by workes.

The fifth and last point to be considered is, How a man should liue by faith. Because [Page 7] this last point is of great mo­ment, I will spend some time in the explaning of it. That a man then may liue by his faith, two things are requi­red: the first, that faith be rightly conceiued & groun­ded in the heart; the second, that after it is once concei­ued, it Raigne and rule in the heart. That faith may rightly be conceiued, two things are required. The first is the knowledge of the word of God, for faith stands in rela­tion to the word: & the word alone is the foūdation of our faith. Hereupon the word is called the foundation of the Prophets & Apostles. Eph. 1.18. By light of naturall reason we vnder­stand, that the world had a beginning and was made of [Page 8] God. Yet cānot reason breed in vs a certen perswasion of this point, but onely the testi­monie of the word of God: and therefore it is saide, By faith we vnderstand that the world was ordained by God. Heb. 11.3. And this made Dauid say, In God I wil praise his word. Psal. 56.4. Fur­thermore, in the Word three things are to be knowne, pre­cepts or commaundements, because they teach obediēce: threatnings, because they re­straine disobedience: promi­ses, because they serue to con­firme vs in our obedience. Againe, promises are either principall or lesse-principall. The maine or principal pro­mise is that, in which God of­fereth and reuealeth righte­ousnesse and life euerlasting [Page 9] by Christ. Within this pro­mise is contained the graunt of remission of our sinnes, of necessarie patience, of the assistāce of the spirit of God, and of all gifts that are inse­parably ioyned with faith. Promises lesse-principall are concerning deliuerances in temptations, safetie in daun­gers, health, wealth, libertie, peace, &c. And these must all be vnderstoode with an ex­ception of the crosse and cor­rection: and they shal so farre forth be accomplished as they serue for Gods glorie and the good of them that beleeue. Now all these heads & points of the word of God must be knowne, and that in some particular sort, that a man may liue by his faith.

[Page 10]The second thing requi­red for the right conceiuing of faith is, after the word of God is once known, To trust God vpon his word: yea to de­pend vpon it, & to build vp­on it. This is the first & prin­cipall worke of true faith: & it is called by Paul the obedi­ence of faith: Rom. 1.5. and it is made the end and scope of the preach­ing of the Gospell: and not without cause. For this is the first and principal honour of god to beleeue him vpon his bare worde; and thereby to make a cōfession of the truth of God. This the deuill knew right well: and therefore the first thing that he sought to ouerthrow in Adam, was his faith in the word of God: and the scope of the first tempta­tion, [Page 11] wherby he assaulted our Sauiour Christ,Math. 4.3. was to ouer­throw that faith & confidēce he had in his father: saying, if thou be the sonne of God, commaund that these stones be made bread: but this thou canst not doe: therefore thou art not the sonne of God.

That this obedience, which we giue to God by trusting his very word, may be right obedience, it must haue sixe conditions. First of al, it must be absolute, 1 for we must (as it were) shut vp our owne eyes, and simply without any more ado trust god vpō his bare & naked word, and suffer our selues to be ledde by it. In na­turall things experience is first, and then faith comes af­terward. And Thomas fol­lowing [Page 12] nature desired first to feele, before he would be­leeue. But God must be tru­sted, though that which he saith be against reason and experience. Thus Abraham beleeued God against all hu­mane hope. Rom. 4.18. 2 The secōd cōditi­on is, that this obediēce must be sincere. For we must trust Gods word for it selfe, be­cause it is Gods word; all by­respects set apart. They, which are as the stony groūd receiue Gods word and re­ioyce in it: and yet afterward in time of temptation goe a­wrie. The reason is, because they receiue the word, & re­ioyce in it not properly for it self, but in respect of honour, profite,Luk. 8.13. or pleasure, which they looke to reape thereby. [Page 13] Iohn the Baptist was a bur­ning candle:Ioh. 5.35. and the Iewes reioyced in his light, onely in respect of the noualtie of it: and therefore the holy ghost saith, they reioyced in it but for a season. 3 The third condition is, that we must trust God not in a part, but in his whole word: and therefore many faile in their faith, that are cō ­tent to trust him in his pro­mises of mercie & saluation, but list not to beleeue him in his commaundements and threats.4 The fourth conditi­on is, that we must trust God in his word, with al our hearts, that it may take deepe roote and be an ingrafted word.Iam. 1. [...]. It is not sufficient for vs to haue a taste of the good word of God, and to receiue it with [Page 14] [...] [Page 15] [...] [Page 14] ioy vnles we thoroughly and soundly build and relie our selues vpon it. The fifth cond­ition is,5 that this trusting of God must be with an honest heart, that is, with an heart in which there is a distinct and setled purpose not to sinne, but in all things to doe the will of God. The good hea­rers are they which receiue the word with an honest and good heart. Luk. 8.15. Without this can no man possibly liue by faith. He that puts away his good conscience, makes shipwrack of his faith. It is godlinesse a­lone that hath the promises of this life and the life to come.1. Tim. 1.19. And none can liue the life of faith, but he that is a iust man. After that men haue made some good proceedings, and [Page 15] doe know the word, receiue it, reioyce in it,Heb. 3.38. & bring forth some fruit: if the heart for all this be euill, it will cause them at length to depart frō God, by distrusting or by denying credence to his word. The sixth condition is,6 that the o­bedience of faith must be sta­ble and constant. The Lord saith,Heb. 10.38. my soule hath no pleasure in them that withdraw them­selues, that is, which for a time beleeue God, and afterward pull backe their foot and goe backe from their faith.

Seeing this is the right way to cōceiue faith, to know the word of god and to trust him vpon the same word, all such as would liue by faith, must haue their harts kindled with a desire to doe the things be­fore [Page 16] named, specially to giue credence to euery word of God. We may not forsake God for any creature: now we forsake him, when we di­strust him in his word. A­gaine not to beleeue God, is very Atheisme. For by this meanes God is made a lyar, and his glorie and maiestie is abolished. It is the greatest part of our glorie to beleeue God:Joh. 3.31. as Christ saith, He that receiues his testimonie, puts to his seale, that God is true: that is, giues vnto God, as it were, a testimonial of his truth, and thereto puts his hand and seale. And what greater ho­nour can there be then this, that the creature should giue testimonie to the creator?

Thus much of the con­ceiuing [Page 17] of faith: now fol­lowes the Raigne of faith. The raigne of faith is, when it beares rule & sway in heart and life. For where faith is, there neither thought, will, affection, nor lust raigns, but faith alone. It raignes by two actions. First of all it mooues & makes vs to attend on the calling of God, & yeeld sub­iection to him in all his com­mandements. Paul saith,Rom. 3. [...]. that faith establisheth the law: and one reasō is; because it makes vs doe that which the lawe prescribes. Again Paul saith, that his weapons are spiritu­all and mightie, bringing e­uery thought in subiection to God. Now these mightie weapons are the word of god,2. Cor. [...] preached and beleeued. He [Page 18] that is borne of God can not sinne, [...]. Ioh. 3.9. because the seede of God remaines in him, that is, the word mingled with faith.Heb. 1 [...].7. Noah his faith made him build an Arke at Gods com­maundement:Gen. 8.16. after it was made, to enter into it, and not to dare to come out of it till he had warrant from God. Abrahams faith made him forsake his cuntrey and kin­dred at Gods commaunde­ment, and goe, he knew not whether. And that good o­bedience may be performed to euery commandement of God, faith works two things in vs,Psal. 119.11. Act. 16.31. memorie, attention. Me­morie, whereby Gods word is laid vp in the heart; that it may be drawne out to vse when occasion shall be offe­red. [Page 19] Attention is, when faith makes vs seriously to consi­der and to beleeue that the commandement of God is a cōmandement not for forme but in truth, and that it doth indeede pertaine to vs. An example of both these acti­ons of faith we haue in Io­seph, who whē he was temp­ted to folly of Potiphars wife, answered,Gen. 39.9. Shal I doe this wickednes, AND SINNE AGAINST GOD. Marke here how his mind was filled and possessed with a thought and consideration of Gods commandement.

The second action of faith wherby it raignes in the heart is, to establish and confirme them that beleeue in their o­bedience and subiection to [Page 20] God. And this it doth, by presenting Gods promises to the minde. For by meanes of them it worketh foure acti­ons in the heart. First of all it makes vs flie vnto the true God alone, whose the pro­mises are. Secondly it makes vs to beleeue that God both can and will helpe vs accor­ding to our neede. Thirdly it makes vs to hope for his helpe, that is, for good suc­cesse in prosperitie and deli­uerance, or some mitigation of our euills in aduersitie, ac­cording to the tenour of his promises. Lastly though tē ­porall blessings faile, it makes vs still to rest on God for mercie and for life euerla­sting. And thus at all times it makes God to be our Re­fuge, [Page 21] our castle, our rocke, and tower of defence. Thus we see generally how faith raignes.

To proceede further: the iust man liues a double life, namely a spirituall life and a temporall, and both of them are led by faith; as I wil plain­ly manifest. Spirituall life, which is the beginning of e­ternall life, stands specially in foure things, Reconciliation with God, peace of consci­ence, ioy of the holy Ghost, and newnes of life. Touch­ing reconciliation with God in Christ; it is reuealed, offe­red, and giuen vnto vs in the maine promises of the Go­spel, and in the Sacraments: and it is no way in this world made ours and holden of vs, [Page 22] but by our faith. And in the case of our reconciliation with God, faith hath two a­ctions, one to receiue it, the other to assure vs of it.

Touching the first, faith apprehends and receiues re­conciliation on this manner. First of all the spirit of God works in men a gēnerall faith of the law and the threatnings thereof, [...]. [...].15. and it is called the spi­rit of bondage to feare. Because it causeth in vs a sight of our sinnes, an apprehension of Gods anger, feare of due and deserued condemnation, de­spaire of our selues in respect of our selues. This beeing done, the same spirit worketh in vs an other faith called sa­uing or iustifying faith, and it apprehendeth or receiueth [Page 23] Christ with his benefites, by certaine steppes and degrees, and they are specially three. For first of all vpon a tho­rough touch and liuely sense of our miserie, there ariseth in the minde an earnest and serious meditatiō of the pro­mise of mercie and the bene­fites therein offered: and it is called the opening or pear­cing of the eare. Psal. [...]. [...]. Then in the second place there followes a purpose, will, desire, and in­deauour to beleeue vpon consideration of the com­maundement of God that biddes vs to beleeue and ap­ply the promise to our selues.1. Ioh. 3.23. And further this will and desire shewes it selfe by in­stant and serious inuocation, which is nothing else but [Page 24] a flying from the condem­ning sentence of the lawe to the throne of grace for mer­cie.Heb. 4.16. Thirdly after this, there followes in processe of time, a setling and quieting of the minde touching Christ and his benefits vpon some assu­rance thereof, wrought and conceiued in the minde by the spirit of God.Isa. 26.3. And this third degree is called a stabli­shed thought. On this manner come we by degrees to re­ceiue Christ for our full re­conciliation with God. For, when vpon the commande­ment to beleeue, we doe in any measure beleeue Christ to be our Christ, he is our Christ indeede according to the tenour of the Euangeli­call couenant. Thus faith ap­prehending [Page 25] Christ for our reconciliation with God, be­comes a victorious conque­rour & preuailes against the Law, Satan, hell, death, con­demnation,1. Ioh. 5.4. and all our spiri­tuall enemies: and thus euery beleeuer is aboue the Law, sinne, hell, death, euen in this life.

The second action of faith in the case of our reconcilia­tion with God, is to certifie and assure vs in conscience thereof: and that is done by a practicall syllogisme, which faith frames in the minde on this manner:

The major or first part of this reason, is the voice of the Gospel: the minor or the se­cond part is the voice of the beleeuing heart, which sub­iecteth it selfe in wil and affe­ction to the commandement which biddes vs beleeue in Christ: and this is the acte of speciall faith. And we may not thinke that this voice of the beleeuing heart is a false alarum. For he that truly be­leeues hath his minde and conscience supernaturally in­lightened to discerne that he beleeues. The third part, or the conclusion is the founda­tion of all our ioy and spiri­tuall comfort. For it con­taines [Page 27] in it the chiefest certen­tie of our adoption and sal­uation that can be had in this life, namely the certentie of faith, whence followes in a lower degree in the second place, the certentie that is by workes. And thus doth faith certifie all such as truely be­leeue that they are the chil­dren of God.

Out of the former conclu­sion, or out of the certentie which is by faith, followes a full and liuely certentie of the doctrine of the Gospel, worthie consideration; on this manner. There is a three-fold certentie: the first is cer­tentie of reason or of gene­rall faith, when a man by force of argument is conui­cted of the certentie of the [Page 28] doctrine of the Bible. This may be in the wicked and vngodly without faith in Christ. After this, in the elect by a more speciall worke of Gods spirit, followes a faith in Christ, and the certentie of iustifying or speciall faith ex­pressed in the conclusion of the former syllogisme. Third­ly after this certentie of spe­ciall faith followes an other experimental certentie of the truth of the Bible, which also faith concludes on this man­ner:

The major is graunted of all: the minor is in effect the conclusion of the former syl­logisme, and it is knowne by an experience of that spiritu­all comfort which the godly feele in their hearts. The con­clusion sets downe the cer­tentie of the Bible vpon a further ground, then any wit or learning of man can attaine vnto without the spi­rit of grace, namely vpon an inward assurance of our re­conciliation with God. Of this certentie our Sauiour Christ speakes notably, If any man will doe my fathers will, Ioh. 7.17. that is, beleeue it, and subiect himselfe to it, he shall know [namely by that comfort which he shall feele vpon his [Page 30] subiection] of the doctrine, whether it be of God, or whe­ther I speake of my selfe. And Paul saith,1 Cor. 2.14. that the spirituall man, that is, one regenerate by the spirit of God, iudgeth all things. Hence it followes, that such as desire to be setled for their religion, and such as de­sire to be good and profita­ble students in Diuinitie, must first of all humble thē ­selues and indeauour in their hearts truly to beleeue in Christ. Because hence flowes the best experience of the certentie and consequently of the vnspeakable excellencie of the Bible.

Thus then we see, how we are to receiue, hold, and inioy our Reconciliation with god in Christ, by no other thing [Page 31] within vs, but by meanes of our faith alone. And there­fore we must haue speciall care, that we may by the vse of Gods meanes attaine to a liuely faith. And for this cause we must do two things: first we are to labour to be conuicted in conscience of the certentie of the word. This done, we must thē sub­iect our wils to the comman­dement of God that biddes vs beleeue in Christ: we must bewaile our vnbeleefe: we must striue against the same, and pray vnto God to con­firme and increase our faith, by establishing our hearts in his loue.

The second part of spiri­tuall life is Peace of conscience, which is nothing else but a [Page 32] cōstant & stable tranquilitie of minde, when the cōscience doth not accuse but excuse: and when neither hell, death, condemnation, nor any dan­ger is feared ouermuch. This peace was in Dauid,Psal. 3.5. when he said, I laid me down & slept, and rose againe, in the middest of manifold daungers. This peace is of great excellencie, for it is the peace of God: Phil. 4.7. it is one part of the kingdome of God:Rom. 4.17. it passeth all vnderstan­ding: it is in stead of a guard to keepe our hearts & minds in Christ. Now this excel­lent peace springs out of our faith, whereby we beleeue our reconciliation with god. Rom. 5.1. Beeing iustified by faith we haue peace with God. 1. Chron. 20.20. Trust in the [Page 34] Lord and ye shall be secure. Yea, as our faith is, so is our peace: no faith, no peace: liuely faith, liuely peace: con­stant faith, constant peace: faith in life, peace in life: faith in death, peace in death: so as we may say with Simeon; Lord, now lettest thou thy ser­uant depart in peace.

The third part of spiritu­all life is,Phil. 3.1. the ioy of the Holy Ghost: and that is to reioyce in God because he is our God, and in Christ because he is our Christ. And this kind of ioy is not taken from vs or abated in afflictions, but rather increased. Rom. 5.3. We reioyce in tribulatiōs. And Hebr. 10.34. Ye endured the spoyling of your goods with ioy. Now, our faith in the pro­mise [Page 34] of life is the mother and breeder of this ioy, which a­riseth of that happie and blessed conclusion that faith frames in the mind; I beleeue: therfore the blessings of God promised in the Gospel, are mine.1. Pet. 1.8. Thus saith Saint Peter, Beleeuing ye reioyce with ioy vnspeakable and glorious. A­gain the continuance and in­crease of our faith, is the in­crease of this ioy.

The last part of spirituall life is, newnesse of life and con­uersation, whereby we are borne anew, and made new creatures: not because the substance of bodie and soule is changed, but because the i­mage of God is restored. Now this change both for the whole and for the parts [Page 35] thereof, is by faith. Touch­ing the whole: Men as they are new creatures haue their beginning from the word of promise, or from Christ cru­cified who is propounded in the promise, and that as the said word, or Christ is appre­hended by faith. Act. 15.9. Your hearts beeing purified by faith. 1. Ioh. 3.3. He which hath this hope, purifieth him­selfe. 1. Pet. 1.22. Your soules are purified in obeying the truth. And again, Being borne anew of the immortall seede of the word.

The parts of newnesse of life are specially three: True wisedome, good affections, good workes. True wisdome is to aduise of good things, and to vse good meanes for [Page 36] the execution thereof. This wisdome ariseth of our faith in the word of God. Dauid saith he vvas vviser then his teachers, and vviser then the auncient: and he renders the cause therof from the worke of his faith. For thy testimonies are euer with me, and they are my meditation. Psal. 98.99. Out of the same fountaine spring all good affections. The loue wherby we loue God, comes of our faith, beleeuing the loue wherewith God loueth vs. The perswasion of the forgiuenesse of many sinnes in the woman that washed Christs feete with her teares,Luk. 7.47. caused her to shewe much loue to Christ. Godly sor­row, when the heart is grie­ued properly for the offence [Page 37] [...] [Page 36] [...] [Page 37] of God, ariseth of faith ap­prehending and beleeuing the mercie of God in Christ. And in euery good worke, there is a threefold action of faith required. First there is required an acte of generall faith, which is to beleeue that the worke to be done in his kind pleaseth god. Rom. 14.23. VVhatsoeuer is not of faith is sinne. The second is an acte of iustifying faith, which is to purge the heart, and to cause it to bring foorth the good worke to be done. Psal. 116.10. I beleeued, therefore I spake. The third is also an act of iustifying faith, and that is when the worke is done, to apprehend Christ who by his merit is to couer the de­fect of the worke: because no [Page 38] work of ours can please God without remission of sinne.

Thus newnes of life with all the parts thereof, hath his offspring of our faith. Yea after that a man is once made a new creature, faith giues him his life and sense: faith is the eye of the minde, where­by we behold Christ in the word and sacraments. By this faith Abraham saw the day of Christ and reioyced.Ioh. 8.56. With this eye we may sufficiently beholde Christ; and bodily sight in this case is not neces­sarie for the time of this life: therefore Christ saith,Ioh. 20.25. Blessed are they which haue not seene and haue beleeued. Againe faith is the hand of the soule, whereby we lay holde on Christ and receiue him with [Page 39] all his benefits. It is the mouth of the heart, whereby we feed on Christ, eating his bodie and drinking his blood to e­ternall life. It is the feete of the soule,Gen. 5. [...]. that makes vs walke with God. Lastly it is a means to bring vs into familiaritie with God. For it is an eare whereby we heare God speak to vs in his word; and it is as it were the tongue of the soule, whereby we speake to God by Inuocation of his holy name.

To goe yet further, Spiri­tuall life is most of all mani­fest in afflictions and temp­tations, in the bearing where­of faith raignes: and that by a threefold action. First of all it makes vs to depend on gods promises, and to trust God [Page 40] without limitation. For it doth not limit God to any set time of deliuerance, but leaues all to God.Isa. 16.28. He that be­leeues, doth not make hast. Dan. 9. Da­niel waited 70 yeares for de­liuerance out of captiuitie in Babylon, and then finding the time of deliuerance to be at hand, he praied to God for the same.2 Againe faith doth not limit God to any meanes of deliuerance. God made promise to Abraham of a blessed seede. For the ve­rifying of this promise he gaue him Isaac in his old age. This don, he commands him to offer his onely sonne in sa­crifice. A grieuous crosse: for by this meanes all hope is cut off, touching the promised seede. Yet by faith Abraham [Page 41] still beleeuees the promise, and that in the very offe­ring of his sonne. Lastly,3 faith doth not limit God for the measure of affliction. Iob saith, He will trust in God, Iob 4. though he kill him. It was a grieuous affliction for Da­uid to be driuen out of his kingdome by his owne son, yet marke what he saith in the flight: If he say, 2. Sam. 15.26. I haue no delight in thee, behold here I am, let him doe vnto me as shall seeme good in his eyes. The se­cond action of faith is to make vs beleeue the promi­ses of God, when we feele the contrarie, and in one contra­rie to beleeue an other. Whē we feele our owne sinnes, it makes vs beleeue our iustifi­cation: when we feele our [Page 42] wretchednesse and miserie, it makes vs beleeue our happi­nesse: when we feele nothing but death, it makes vs beleeue our eternall saluation: when we apprehend Gods anger and feele him to be our ene­mie, it makes vs to appre­hende his mercie and to be­leeue his fatherly kindnesse. When Christ was forsaken of God, he euen then by his faith beleeues God to be his God. The third action of faith in afflictions, is to as­sure vs of Gods presence, and to beholde him with the eyes of faith. Thus Dauid saith,Psal. 16.18. I haue set the Lord al­waies before me: for he is at my right hand. Moses left Egypt and feared not the wrath of the king:Heb. 11.27. because he saw him [Page 43] that was inuisible. When the seruant of Elisha feared ouer much the host of the king of Syria that compassed the towne of Dothan, [...]. Reg. 6.19. the Pro­phet praies to God for him that his eyes might be ope­ned, to see the fierie charets of the Angels of God prote­cting him: and we likewise are to pray to God, that the eyes of our minds may be o­pened to beleeue and to ac­knowledge the same or the like protection. And thus are men to liue by faith in the midst of their afflictions.

By this which hath beene said, we are admonished first of all to acquaint our selues with the promises of God, as they are recorded in the bookes of the Prophets and [Page 44] Apostles: secondly at all times to build vpon them by our faith, and not to suffer our selues to be drawne from them, though all temporall blessings of God faile vs, yea health and life it selfe. This is to arme our selues with a shield against all the fierie darts of the deuill, and to put on a breast-plate that will saue the heart and life,Eph. 6.16. 1. Thest. 5.8. though o­therwise in temptations we be grieuously maimed and foyled.

Thus much of spirituall life. That our temporall life is lead by faith, I make it thus manifest. Temporall life is preserued and maintained by an honest calling: euery cal­ling hath his labour & work: and the labour of all callings [Page 45] hath miserie and trouble for his companion and fellow; and in all these faith raignes and beares the sway in them that beleeue.

For the first, that is for the choosing and holding of our callings with good consci­ence, there is required a dou­ble vse of faith. For we must haue a faith, wherby we must be assured that our callings are good & lawfull in them­selues: as Paul saith, VVhat so­euer is not of faith, is sinne. For the setling of this faith, this rule must be remembered, That offices and callings which serue to preserue the good estate of any familie, Church, or commonwealth, are lawfull and of God: be­cause these are estates ordai­ned [Page 46] of God, and established in the commaundements of the morall law, specially in the first, fifth, and sixth com­mandements. Againe faith is required, wherby euery man must beleeue that the cal­ling in which he is, is the par­ticular calling in which God will be serued of him. For vnlesse the conscience be setled in this, no good worke can be done in any calling. And for the better e­stablishing of the conscience, an other rule must be remē ­bred, That they which are furnished with gifts for their callings, namely aptnesse and willingnes, and are thereunto called or set apart by men whome it concernes to call, are indeede called of God. [Page 47] Thus the Elders of Ephesus,Act. 20.28. hauing gifts to feede, and be­ing not called of God imme­diatly, but by men, are said to be made ouerseers by the holy Ghost. And Paul saith,2 Cor [...].1 [...]. 1 Tim. 4. that God committed not onely to himselfe but also to Timo­thie the ministerie of recon­ciliation: and yet was Timo­thie not called immediatly of God, but by men. And thus, in all other offices and con­ditions of life, he that hath gifts sit for his place, and is in good manner called thereto by them whose dutie it is to call, may assure himselfe, that he is called of God. And from this double faith & per­swasion, that our calling is lawfull in it selfe, and lawfull or pleasing God in respect [Page 48] of vs, ariseth an assurance of the presence of God, and of his protection, whē we walke in the duties of our callings.

In the labour and worke of our calling there is requi­red a double action of saith. The first is to order our la­bours, that they be done in good manner, that is, in obe­dience, and to good endes, that is, to Gods glorie, and to the good of men with whom we liue.Heb. 11.7. In this respect is Nohe said to build an Arke by faith, and good princes to or­der their commō wealths, & in way of protection to make warre with their enemies: [...] 33.34. and thus must euery man of eue­ry office, calling, trade, occu­pation, doe his dutie by faith. The second action of faith is, [Page 49] in our daiely labours to re­straine & moderate our care. Men commonly take vpon them a double care; one is to doe the workes and labours of their callings; the other is to procure a blessing & good successe to their foresaide la­bours. But faith in Gods word where it raignes, it stirs vp the hearts of men onely to the first care, which is in the performance of their paine­full labours and duties, and it restraines them from the second, causing them to leaue it to God. For when men haue done the dutie that ap­pertaines vnto them, thē faith makes them without any more adoe, to waite for a blessing on god. To this pur­pose the holy Ghost saith, [Page 50] Cast thy burthen on the Lord and he shall nourish thee. Psal. 55.23. A­gaine,Phil. 4.6. Be nothing carefull, but in all things let your requests be shewed vnto God in prayer and supplication with thanksgiuing: &, [...] Pet. 5.7. Cast your care on God. Now this faith, wherby we depend on God for the successe of our labours, hath an infalli­ble ground, namely, That God best knowes our wants, and he will giue vnto vs all things which he in his wisdome knows to be neces­sarie. Christ saith,Math. 6.32. Your heauē ­ly father knoweth that you haue neede of these things, that is, food and rayment. 1. Pet. 5.7. Againe, He careth for you: Psal. 34.9. &, nothing shall be wanting vnto thē that feare God. If men would by faith build on these promises, they [Page 51] should not neede like drud­ges of the world to foyle and spend themselues, & the best part of their daies in worldly cares, as they doe. For they should haue a greater bles­sing of God with lesse care, if they would trust him: and they should haue farre more time then they haue to care for heauen and heauenly things.

Thirdly and lastly, euery calling since the fall of Adam hath miserie and affliction to be his companion. And for the quiet bearing of the mi­series of euery calling, faith is of great moment. For it workes patience by perswa­ding and setling our mindes in two things: the first, that God is well pleased with vs, [Page 52] and that we are reconciled to God in Christ: the second, that all our miseries shall in the ende turne to our good & euerlasting saluation. And where these two perswasions take place, there is contenta­tion in any estate.

Thus much for the mea­ning of the text: nowe fol­lowes the vse. The first and principall vse concernes the information of our iudge­ment, in the maine point of our saluation. For hence Paul hath taught vs to gather, that a sinner is iustified before God by his faith, without the workes of the lawe. And he disputes on this manner: If a sinner be iustified by faith, he is not iustified by the lawe: Gal. 3.11, 12. but a sinner is iustified by faith: there­fore [Page 53] he is not iustified by the law. The conclusion is pro­pounded in the eleuen verse of the 3. chapter to the Gala­tians. The major is confir­med in the 12. verse by the diuers manner of iustifying: The law (saith Paul) iustifieth by doing, not by beleeuing: and faith iustifieth not by doing, but by beleeuing. The minor is confirmed in the 11. verse by the testimonie of the prophet Habacuk: The iust shall liue by his faith. And whereas the Papists of our time say that Paul in this argument disputes onely against such workes of the law as are done by nature, but not by grace: they erre and are deceiued. For he opposeth not workes of nature and works of grace, [Page 54] but workes and faith doing and beleeuing: and the pro­phet saith very plainely, and marke it; that the iust man, who is a doer of the workes of grace, is iustified and liues not by his workes, but by his faith. Againe, where they make a double iustification; one whereby a sinner is made a iust man, the other whereby a iust man is made more iust: and teach that the first is by faith without works, and the second by faith and workes, they erre likewise. For not onely a sinner vnconuerted, but the iust man stands iust, and is still iustified by his faith without his workes. Paul when he alleadged this text knew but of one iusti­fication, whether we respect [Page 55] the beginning or the conti­nuance and the accomplish­ment thereof.

Secondly, hence may be learned the right way of re­formation of our liues. In this reformation two things are required: an Examinati­on, and a change. If we exa­mine our liues by this text, we shall finde two maine faults and aberrations in the liues of men. The first is, that they reiect & put away the rule of direction that serues for the ordering of their liues. And this they doe, when they doe not beleeue and trust God in his word. And we may not thinke, that this our vnbe­leefe is a small matter: because it is a mother sinne of all o­ther sinnes: and it is the prin­cipall [Page 56] law of the kingdome of darknes, not to beleeue God. Hereupon our enemie Satan endeauoured by all meanes to imprint this lesson of vn­beleefe in the mindes of our first parents: and hauing ef­fected his purpose, he euer since endeauoured to make this sinne to raigne in the liues of men. It raignes com­monly by seauen especiall fruits or sinnes. The first is Atheisme, when men denie God and his word. Atheisme hath two parts: Epicurisme and Temporising. Epicu­risme is, when men contem­ning Gods commādements, threatnings, promises, care for nothing but meat, drinke, and pleasures. Temporising is, when men imbrace religi­on [Page 57] on-so farre forth as they are forced by lawes and times, and no otherwise. These are the common sinnes of our daies. The second fruite is Heresie, and that is, when men distrust God in some article of faith. This fruit abounds in this last age of the world: because in these times the de­uill hath reuiued the heresies of the former ages. The third fruit is Apostasie, and that is when men chaunge their faith and religion. And this change is made, when the e­uill heart of vnbeleefe cau­seth them to depart from the liuing God.Heb. 3.12. This hath beene the fault of the people of this land in the daies of persecu­tion. The fourth fruit is Hy­pocrisie, which is to make a [Page 58] shew and pretence of faith, and to want the power of it in honest and godly conuer­sation: or againe, hypocrisie is nothing else but the vnbe­leefe of the heart couered o­uer with the false appearance of faith. And it is the com­mon sinne of these times, in which a formall or ceremo­niall faith and ceremonial re­pentance beare a great sway. For mē make the highest de­gree of profession that can be, when they come to the Lords table: and yet after­ward take to themselues li­bertie to liue and doe as they list. The fifth fruit is carnall securitie, when men vpon cō ­tempt of the iudgements of God, and threatnings of his word, goe on still in their [Page 59] sinnes, flattering and sooth­ing themselues. Thus the sonnes in law of Lot,Gen. 19.4. when they heard of the destruction of Sodome, esteemed it but as a mockerie. Thus did the Iewes make a league with hell and death,Isa. 28.15. Math. 25.37. and saide with themselues that the scourges of God should not come at them. And in this last age of the world, men shall wholly addict themselues to plea­sures and profits, thinking nothing of any iudgement of God, till vengeance befall them. The sixth is wilfull ig­norance of the will and word of God. For the deuill blinds the mindes of vnbeleeuers, that the light of the Gospel shine not vnto them.2. Cor 4.4. This is the fault of our common [Page 60] people, who commonly hold an opinion, that it belongs not to thē to know the word of God: because they are not learned (as they say:) or be­cause they haue other busi­nesse to thinke on. The last fruit is worldlines, and that is when men mind nothing but worldly matters. And this comes of the want of faith in the prouidence of God.Math. 6.30. These are the principal fruits of vnbeleefe, whereby it may easily be discerned and dis­cried where it is. And if any man thinke himselfe to haue a fulnesse and perfection of faith, as many doe; euen this one thing is a sufficient argu­ment of his vnbeleefe. For it is the first stepp to faith, to see in our selues the wāt of faith.

[Page 61]The second maine aber­ration in the liues of men is, that they set vp false Rules to order their liues by: and they are foure. The first is the light of naturall reason. For many are of opinion, that it is suffi­cient to the pleasing of God, if they liue ciuilly, that is, doe iustice to euery man, and liue peaceably, hurting none. This is the blinde Diuinitie of the world, that if they car­rie themselues thus and thus, whatsoeuer their sinnes be, God will hold them excu­sed. But they are farre wide: for in a life acceptable to God, faith is required; the light of reason will not serue the turne. Paul saith,Rom. 8.5. The wis­dome of the naturall man is en­mitie to God: 1. Cor. 1.14. and he can not discerne [Page 62] the things of God. The Pharisies had ciuil iustice and goodnes: yet saith Christ, ex­cept your iustice exceede theirs, ye cannot enter into the kingdome of heauen.

The second false Rule is Sense, that is, seeing and fee­ling: by this men commonly liue. If we enioy the good blessings of God, health, wealth, libertie, peace, ho­nour, good report, then we can trust God: but if he with­draw his blessings and pre­sent himselfe to vs with an emptie hand, we trust him no longer, nay we murmure and despaire, and without feare of God vse any vnlawful means to releeue our selues. Thogh we haue his pretious word, yet doe we not trust him vp­on [Page 63] on his bare and naked word, vnlesse withall he lay downe vnto vs some good pawne, and make vs to feele and en­ioy his good blessings. A­gaine if any man, that is our friend, make promise of helpe or deliuerance in any danger, we rest content and finde our selues much eased thereby: and yet the promises made by God in his word of helpe and deliuerance, though they be often read vnto vs, and often vrged, breede not the like contenta­tion. He that on his death-bedde hath commended his children to some trustie friend, departs more quieted in minde, then if he had com­mended them without helpe of friend to God their best [Page 64] father. A man vpon good se­curitie lendes to an other, an 100. pounds hoping for the principall with the increase at the yeares ende: yet dare he not skarse deliuer an 100. pence to the poore members of Christ, vpon the promise and bond of God himselfe, who saith, He that giues to the poore, lends to the Lord, and he will returne the said gifts with a blessing. Now all this comes to passe, because men rather trust them whome they see, then God whom they neuer saw Moreouer it is a proper­tie of them that doe indeede beleeue, to iudge their estate by feeling: but herein they deceiue themselues. For we must liue by faith and not by feeling: and feeling is often [Page 65] deceitfull. Because such as fi­nally fall away from God may haue a feeling, or tast of the good word of God,Heb. 6.2. and of the powers of the life to come.

The 3. false Rule is False faith, which is without or a­gainst the word. Thus the Turke liues by his false faith: the Iew by his: the Papist by his For he beleeues as wel the Traditions of men, as the word of God, and he puts his trust not onely in God, but also in the creatures, namely Saints and Angels. Thus also do Magitians, sor­cerers, witches, inchaunters, whatsoeuer they doe, by a sa­tanicall faith in that couenant which they haue made with the deuill. And such persons [Page 66] as aske counsell of witches and wizzards, called cunning men and women; help them­selues onely by their false faith. For when they vse charmes or spells, or like Sa­tanicall ceremonies, they cō ­monly finde successe and are helped of the euills that be­tide them. And that comes to passe on this manner. In the vse of the foresaide ceremo­nies prescribed and deliuered by witches, they haue a blind and erronious faith: vpon their faith followes a Satani­call operation in effecting of the care desired For charmes or spells beeing but wordes haue no vertue in them to ease or help man or beast, ei­ther by creation or by any ordinance of God in his [Page 67] word: and therfore the effect they haue, is by the power of the deuill vpon mans faith. Let our common people thinke on this, who though they much boast of their faith in Christ, yet when they are in any extremitie or danger, very commonly practise this Satanicall faith.

The last false rule is, the lust of the heart: and by this rule doe most men square their liues. The lust that cō ­monly rules is threefold: lust concerning bodily pleasure, lust of worldly wealth, lust of honour, as S. Iohn saith,1. Ioh. 2. [...]. Whatsoeuer is in the world, is the lust of the flesh, the lust of the eye, and the pride of life.

Thus much of the exami­nation: now followes the [Page 68] change. That we may change our liues in respect of vnbe­leefe, foure things are requi­red. The first is, that we must acknowledge and bewaile our vnbeleefe with the mani­fold fruits thereof. And we haue good cause to doe so.Eph. 1.1. For by vnbeleefe the deuill e­rects his kingdome in mens hearts, and workes his plea­sure in vs and vpon vs. Se­condly vnbeleefe corrupts & defiles all our actions what­soeuer, though otherwise they be good and lawfull in themselues. Paul saith, that to vnbeleeuers all things are vn­cleane, Tit. 1.15. yea their minds and con­sciences are defiled. Thirdly vnbeleefe depriues vs of the good blessings of god which otherwise we might enioy. If [Page 69] ye beleeue not, ye shall not be e­stablished, Isa 7.9. saith the Prophet.Mark. 6. [...]. In Capernaum Christ could doe no great wonders by rea­son of their vnbeleefe. Lastly vnbeleefe plucks downe vp­on men the plagues & iudge­ments of God.Num. 20.1 [...]. Moses and Aaron were barred the land of Canaan for their vnbe­leefe.2. King. [...]. A certaine prince was troden to death in the gates of Samaria, because he would not beleeue the word of the Lord by the mouth of Elisha.Luk 1. [...]. Zacharie was dumbe for a time because he would not beleeue the message of the angel. Many at this day, when the iudgements of God lie heauie on them, say present­ly they are fore spoken, and they crie out on this or that [Page 70] suspected witch. But such persons are often deceiued. For the great witch that doth them all the hurt, is the vnbe­leefe of their hearts whereby they distrust God in his word: and this sinne alone, if there were no witches in the world, is sufficient alone to prouoke God to plague and punish vs sundrie waies, and that grieuously. Therfore let vs with bitternes of heart be­waile our vnbeleefe: and the rather, because it is a steppe to faith to acknowledge the want of faith.

The second thing to be done, is to make examination whether we be in conscience conuicted of the certentie of the word or no. If we be not, we must labour to be cōuin­ced. [Page 71] Because that naturall a­theisme, whereby we doubt whether the bookes of the Prophets and Apostles be the word of God or no, hin­ders the certentie of faith. For the setling of the consci­ence in this point, these argu­ments may be vsed. The first: it is a principle in nature that there is a God: if there be a God, nature can say he is to be worshipped: if he be to be worshipped, he hath reuea­led himselfe and his will to man, for otherwise he cannot be worshipped. And this re­uelation is to be found in the writings of the Prophets and Apostles, and in no other writings of men: because we finde the doctrine of Scrip­tures to be agreeable to the [Page 72] very nature and maiestie of God, and so is no other do­ctrine or learning whatsoe­uer. For it is the most aunci­ent, and all other religions come far short of it. It is one and the same, euermore con­senting with it selfe, without chaunge or alteration. The Apostles agree with the pro­phets: the Prophets with Moses: and all with the first reuelation made at the crea­tion Againe Psal. 10.6.11.13. & 14. 2. Luk. 18.11, 12. Apoc. 18.7. 1. Cor. 2.14. Math. 12.24. Psal. 7.8. Isa. 28.15. Luk. 12.19.45.it discouers and reueales the secret thoughts of men, that no art or lear­ning can discouer: and this argues that it was penned by him who is the searcher of all hearts. The second argument is a wonderfull Euidence of the truth, not to be found in any other writings in the [Page 73] world. This euidence stands specially in eight things The first is, that the writers of Scriptures fully and plainely set downe their owne faults,Num. 20.12. Psal. 52. & 1.6 11. & 73. 11, 12. 1. Tim. 11.13. yea their chiefest faults, not sparing to shame themselues in mans reason: and this ar­gues, that in writing they were guided by the spirit of trueth. The second is, that the books of Scriptures containe many mysteries aboue the reach of mans reason, yet not against reason: because we may discerne a truth in them, and that by grounds & prin­ciples of reason. The third, that the speeches of Scripture aime not at by-respects, but simply and absolutely giue and ascribe all glorie to God alone. The fourth is, that the [Page 74] Scriptures containe full and perfect doctrine for the paci­fying, setling, and directing of the conscience in all things. The fifth is, the holinesse and puritie of the law of Moses, in that it accuseth and con­demneth all men of sinne, and prescribeth perfect righte­ousnes. Herein it surpasseth the laws of all countries, com­mon-wealths, kingdomes, whatsoeuer. The sixth is the wisdome that appeares in the pollicie or gouernment of the common-wealth of the Iewes set downe by Moses. The seuenth is a reconciliati­on of iustice and mercie pro­pounded in the Gospel. For in Christ iustice and mercie meete, and iustice after a sort giues place to mercie. The [Page 75] eight thing wherein this eui­dence of trueth appeares, is the consent of Scripture with it selfe: for doctrine agrees with historie, and euery part with euery part. This mani­fold euidence of truth shewes that scripture is from the god of truth. If any say, that they finde no such euidence in Scripture, I answer it is their owne fault: for if they would seriously read the Scriptures with praier to God, it would appeare. The third argument is the Efficacie of the word: which appeares on this man­ner.Heb. 4.12. 2. Cor. 10. Gods word is flat contra­rie to the nature and corrupt disposition of man: and yet for all this, when, being prea­ched, it conuinceth and con­demneth men of sinne; it tur­neth [Page 76] and conuerteth them to it selfe, and causeth them to liue and die in the loue and obedience therof. This could it neuer doe, vnlesse it were of diuine operation. The fourth argument is, that the Prophets and Apostles wrought miracles for the ra­tifying and confirming of their doctrine. Now these miracles surpasse the strēgth of nature, and were immedi­ately from God: and there­fore the doctrine thereby confirmed, was also of God. The fifth and last is, that the writings of the prophets and1. King. 13.2. Apostles containe many prophecies or predictions of things to come, that none could foresee or foretell, but God.Isa. 44. end. The name of Iosias & [Page 77] his doings are foretold 330. yeares before he was borne. Cyrus & his doings are men­tioned more▪ then an 100. yeares before his birth: now these and the like prophecies argue that the whole do­ctrine is of God. By these and like arguments, are all that inwardly doubt of the word of God, to settle and stablish their consciences.

This done: then followes the third point, and that is, that we must search and in­quire what is the substance and scope of the worde of god. The scope of the whole Bible is Christ with his bene­fits, and he is reuealed, pro­pounded, and offered vnto vs in the maine promise of the word: the tenour where­of [Page 78] is, That God will giue re­mission of sinnes and life e­uerlasting to such as will be­leeue in Christ. To this main promise, God hath added a maine commaundement, which biddes vs to beleeue the said promise,2. Ioh. 3.23. or to applie Christ with his benefits vnto our selues. Now then our third dutie is, to subiect our hearts and wills to this com­maundement that biddes vs beleeue in Christ. This is the subiection of faith, of which two things must be obser­ued. One is, that this is the first subiection that we can giue to God, to trust him vp­on his promise for the par­don of our sinnes, and for life eternall. And from this sub­iection of faith ariseth our [Page 79] subiection to the whole word. In Christ are all the promises of God, yea and a­men:2. Cor. 1. [...]. the law and the obedi­ence of all the commaunde­ments thereof is established by faith: without Christ no good thing can be done. The second point is, that this sub­iection is easie in respect of that subiection which the law requires. The perfect o­bedience of the law is im­possible to all men except Christ, yea to such as are borne anewe of the Holy Ghost, though for the time of this life, they desire it ne­uer so earnestly. Yet faith in Christ and repentance is so farre forth possible to all that will and desire it, that whoso­euer doth seriously but wil to [Page 80] and be conuerted, doth indeede beleeue and is con­uerted, and doth please God, and shall not perish eternal­ly; although the beginning of this faith and conuersion be weake; so it be in truth and not counterfeit. Isa. 1.19. If ye will and obey, ye shall eate the good things of the land. Luke 11.13. Your heauenly father giueth the holy Ghost to them that desire him. Math. 11. My yoke is easie and my burden light. Therefore let vs trie our selues whether we haue a will to subiect our selues to the word of God, that biddes vs beleeue in Christ. Neuerthe­lesse we may not thinke that this will to beleeue is in our power. For it is by the speci­all mercie of God stirred vp [Page 81] in the hearts of the Elect, by the operation of the Holy Ghost.

The fourth and last thing in this change is, that faith in Christ, or in the word be­leeued, must raigne and rule in the heart: bringing the whole man in subiection to the whole word of god. And this faith in Christ doth: be­cause when it is once setled in the heart, it workes in vs a ful and setled faith of euery part of the word of God; namely of his precepts and of his threats. Here then our dutie is to subiect our selues by meanes of our faith to the whole word: and to suffer nothing within vs but it a­lone to beare sway.Col. 3.27. This is the will of God: let the word [Page 82] of God dwell in you plenti­fully. The good groūd yelds it selfe & giues place, that the seed may take deepe roote. It is a blessed thing to haue the kingdome of God erected in our hearts: now this king­dome is erected, when the word of God keepes all the powers of bodie and soule in subiection. And when our faith in Christ brings our thoughts, affections, words, deedes, sufferings in subiecti­on to the word of God, then we liue by faith.

The third vse followeth: in that we are to liue by our faith, we are taught to seeke for knowledge of the wil and word of God, & daily to in­crease in the same knowledg; specially to acquaint our [Page 83] selues with the commaunde­ments of God that concerne vs, with his promises, and threatnings. For faith is the life of our soules, & the word is the life of faith: because it is first kindled and afterward confirmed by the hearing of Gods word. Again the word moderates our faith, that we beleeue not more then we should, or come short in be­leeuing. The word therefore that serues thus to limit our faith, must be knowne in his seuerall heads and points.

Fourthly, hence we learne how we are to cary our selues in greatest dangers, as in the time of plague & pestilence, in the time of famine, in the time of warre & bloodshed, in the time of our last and deadly sicknes. We haue then [Page 84] neede of great helpe: and the onely way is then to stay our selues and establish our hearts by our faith on Gods promi­ses. It is the very scope of this text to teach this one point of doctrine to the Iewes, bee­ing now oppressed by the Babylonians. Dauid in dan­ger, and Christ in the time of his passion, by their faith commende their spirites into the handes of God. Of the martyrs and Saints of God,Heb. 11.36. some were by their faith im­prisoned, some racked, some stoned. Faith in perilous times is of great vse. First, when a man is halfe dead, it quickens and puts life in him, as Dauid saith, Remember the promise made to thy seruant, Psal. 119.49. wherein thou hast caused me to [Page 85] trust: it is my comfort in my trouble: for thy promise hath quickned me. Vnderstand here the promise as it was tempe­red and mingled with his faith. Againe faith in the times of daunger doth as it were sense and compasse vs with the promises of God. This may be gathered by the opposition that is betweene these wordes and the former. The vniust man puffs vp him­selfe; saith the Prophet, or builds towers of defence to himselfe: but the iust man onely beleeues: and that shall be to him in stead of all the towers in the world. For it brings vs vnder the presence, wing, and protection of god: it makes him to be our safe­guard and tower of defence. [Page 86] This doctrin is to be thought on the rather; because, though we now inioy peace and o­ther blessings of God, yet our common sinnes and especial­ly our vnbeleefe, calls downe for the great and grieuous iudgements of God.

Moreouer, hence we are taught that euery man must haue a faith of his owne, The iust man shall liue by his OWN faith, saith the Prophet. And good reason: for euery man is a creature of god and must doe his homage to God by beleeuing in him: & because euery man hath neede of Christ for himselfe: therefore must euery one haue a faith of his owne to lay holde on Christ. It may be obiected, that some time the faith of o­thers [Page 87] hath saued men. Mark. 2.5. VVhen Christ saw their faith, he saide to the sicke of the palsie, Thy sinnes are forgiuen thee. And, Iam. 5.6. The pray­er of faith shall saue the sicke. I answer, that the faith of one man may be a meanes to pro­cure health of bodie and o­ther temporall blessings, yea faith vnto others: yet cannot any man receiue pardon of sinnes, and eternall life but for himselfe. Therefore when it is said in the first place, VVhen he saw their faith, the faith of the palsie man must not be excluded but included: and the place of Iames speakes onely of the bodily health.

Againe, it may be allead­ged, that seeing we are iusti­fied by the iustice of an other, [Page 88] namely of Christ: we may also be iustified and saued by the faith of an other. I answer, that the reason is not like, be­cause the obedience of Christ is both his and ours: his, be­cause it is in him: ours, be­cause it is applied vnto vs by God, and receiued by our faith: and the like can not be saide of the faith of any other man.

Thirdly it may be allead­ged, that infants haue no faith of their owne. I answer, there be three opinions touching Infants faith. The first, that infants haue actuall faith wrought in them by the holy Ghost: because it is said, Mat. 18.6. Whosoeuer offendeth one of these little ones that beleeues in me. But this opinion seemes [Page 89] to be an vntruth: because faith presupposeth vnderstā ­ding and knowledge, which infants want. Againe, if in­fants receiued to beleeue when they are young, they would, no doubt, shew it when they come to be of yeares: but faith they shew none, vnlesse they attaine vn­to it afterward by diligent teaching and instruction. And the place in Matthew may be vnderstood of men of yeares, who if they haue contrite and humbled hearts, are little ones beleeuing in Christ. Againe, children af­ter some yeares by good edu­cation and instruction, may attaine to some knowledge and consequently to faith. Thus Timothie was brought [Page 90] vp in the Scripture of a childe. The second opinion is, that all places of Scripture intreating of faith are to be vnderstood of men of yeares, and that children are saued by some other vnknown and vnspeakeable way without faith. I somewhat doubt of this:Muk. 16.16 because it is said, VVhoso­euer beleeueth not is alreadie condemned. Againe, VVithout faith it is impossible to please God. The third opinion is, that children haue faith after a sort: because the parents ac­cording to the tenour of the couenant, I will be thy God, and the God of thy seede, be­leeue for themselues and their children; and therefore their faith is not onely theirs but also the faith of their chil­dren. [Page 99] Hence it is that the Scripture saith, If the roote be holy, the branches are holy: and,Rom. 12. If ye beleeue, 1. Cor. 7.1 [...]. your children are holy. According to humane law, the father and his heires are but one person, the fa­ther couenanting for him­selfe and his children: what then should hinder, that the father might not beleeue for his child, and the child by the parents faith haue title to the couenant, and the benefits thereof. It is alleadged,Bella [...]. l. 1, de bapt▪ c 4. that by this meanes children shall be borne beleeuers, and so be conceiued and borne with­out originall sinne. I answer: Beleeuing parents sustaine two persons: one, whereby they are men: and thus they bring forth children hauing [Page 92] mans nature with all the cor­ruptions of nature. The o­ther, as they are holy men and beleeuers: & thus they bring forth infants that are not so much their children as the children of God. And In­fants are Gods children not by vertue of their birth, but by meanes of parents faith, which intitles them to all the blessings of the couenant. Children proportionally su­stain a double person: If they be considered in and by thē ­selues, they are conceiued and borne in Originall sinne. If they be considered as they are holy and beleeue by the faith which is both theirs and their parents faith, and con­sequently haue by this means title to Christ and his bene­fits; [Page 93] originall sinne is coue­red, and remitted. If it be said, that by this meanes all chil­dren of beleeuing parents are the children of God; I answer, that we must pre­sume that they are all so; lea­uing secret iudgements to God. To this third opinion I most incline: because we are to iudge, that infants of beleeuing parents in their in­fancie dying are iustified, & I find no iustification in Scrip­ture without faith. And this hath beene the iudgement of auncient fathers. Aug. serm. 14. of the words of the Apo­stle. How (saith he) doe infants beleeue? by the faith of the pa­rents. If by the faith of parents they be purged, by parents sinne they are polluted. The bodie of [Page 94] sinne in the first parents begot them sinners: and the spirit of life in their latter parents did regenerate them to be belee­uers. Bernard, epist. 77. saith, Among the nations as many as were faithfull, if they were of yeares, we beleeue that they were clensed by faith and the sacrifices, and that the parents faith alone auaileth for chil­dren, yea that it is sufficient for them. Againe, It is meete and for the honour of God, that to whome age denies their owne faith, See further Iustin. 9.56. Aug epist. 23.57.105. de bapt. l. 4. c. Bernar. ser. 66. in Cant. grace should graunt to them a benefit by the faith of an other.

Thus then it is manifest, that euery person must haue a faith of his owne. Hence we learne, that the doctors of the Romish Church erre and are [Page 95] deceiued,Immanu­el Sa. in A­phorismis cō ­festatiorum▪ when they teach, that a man may rest himselfe in the faith of his teachers, beleeuing in sundrie things only as the Church beleeues, though he knew not distin­ctly what is the faith of the Church. Againe, here the Popes pardons fall to groūd. For in vaine doth the Pope by the power of the keyes, apply the meritorious works and the satisfactorie suffrings of one man to an other, con­sidering euery man is saued onely by his owne faith. The wise virgins professed that they had oyle no more then serued their owne turnes. They knew not the popish doctrine, that men might haue good works enough for themselues, and an ouerplus [Page 96] for others.upon Mat. 25. Hilarie gathereth hence, that one mans good workes cannot be applied to an other. Hierome saith,ibidem. Euery man shall receiue a reward for his owne workes: and that one mans workes cannot couer ano­ther mans faults in the day of iudgement. The speech of Leo may stoppe the mouths of all Papists.Serm. 12. de passione. Though (saith he) the death of the Saints be preticus in the sight of God, yet the killing of no innocent is the reconciliation of the world. The righteous haue receiued crowns but they haue not giuen crownes. And the fortitude of beleeuers ministers examples of patience, but not gifts of iustice. For the deaths of them all were priuate or particular: neither did any of them by his funerall discharge [Page 97] another mans debt: considering among the sinnes of men, Christ our Lord is onely found in whom all are crucified, dead, and bu­ried, and rise againe. Paul in­deede saith to the Corinthi­ans,2. Cor. 12.15. that he desired to be besto­wed for their soules: and,2. Tim. 2. that he suffers all things for the e­lect: but this he speakes in re­spect of his Apostolicall mi­nisterie, and not in respect of any workes of satisfaction, performed by him in the be­halfe of others. Againe he saith, I beare in mine owne body the remainders of the sufferings of Christ: Coloss. 3. but these remain­ders are the sufferings which euery man must beare for himself For euery disciple of Christ, must take vp his own crosse, and so accomplish the [Page 98] sufferings of the whole my­sticall bodie.

Thirdly by this we learne, not to relie on the gifts, suf­frages, and praiers of others: but to seeke for a sufficient & liuely faith of our owne. The foolish virgins that supposed they might haue furnished thēselues with sufficient oyle of the wise virgins, were vt­terly disappointed. Therfore the speech of the Papists is to be detested: [...]ollar. de Indulg c. 14. p. 85. namely, that the suffrages of the liuing, that is, their fastings, prayers, almes, masses, &c. do three waies helpe the dead, by way of merit of cō ­gruitie, by way of intreatie, and by way of satisfaction.

Lastly here we learne that faith and the iustice of good conscience must alwaies goe [Page 99] together. And for this cause it is not said, that man liues by faith, but the iust man. Let all protestants learne and remē ­ber this. For it is Gods com­mandement that we should ioyntly keepe faith and good conscience. And it is a com­mon offence to Atheists, pa­pists, worldlings, that such as pretend faith, faile in the righteousnesse of good con­science. Some it may be, will say, that it shall suffice for thē to call vpon God when they are dying, and to die by faith. I answer, that we must not onely die and be saued, but also liue in this world by our faith.