•It 'j.^ •\* •^ ^.; 11 PERKINS LIBRARY L/uke University Kare Dooks I-IJDIV/IIV 1 A \f r «S» «{* <>£>» «^ f^^ ItreatiseI I OF FAITH. I Divided into two Parts : ii m m The firft Tliewing the < Nature, The fecond , the L i |f e pf F A I T H : Both tending to dii«edtn6\veakc Clinftian how he niaypofTcirefhew-hoIe.Word^Go D as his owne, overcome <«rhftations,bctter his obedience, and live comfor- tably in all eftates. By JOHN BALL. Hab. 2.4. The JufifljAU live bj his F^ith. The third Edition corrc6ted and enlarged. LONDON!, Printed by %ohert Young for Edward Brevtflery and arc to be fold at his Shop at the figne ofthe Bible upon Fleet bridge, i <$ 3 7. m ti «ir>» '^t* «*» *i^ <^ «^ ♦£■» «^ ♦<£» «^ «g> ♦gjL-..^ s^ ►J sj '~< >^ »«»V •»« »t' "^ '^ •^^ .. < ^ ►wS S.^ ^ ►«* -^ -w* THE PREFACE TO THE READER. Lorious things are fp ok en of the grace of graces ( Faith ) m the Scriptures , Godfetting hmfelfc to honour that grace that ye elds up all the honour unto hint in Chrift ; who indeed is the life of our life^ andthefoule ofmr foule. Faith oncly as the bond ofunioa bringcth Chrifi and^he foulc together ^ and is as an ar- terie that convenes the fpirit from him as the hearty and as the fmerves which con^ucj the fpirit to move alidutie from htm as head '^whence Saint Paul makcth Chrifs living in us^andour living by faith all one y Gal. 2 .20. Now that winch gtvethboldnejfe and liberty '0 faith y ts no onely Gods afsignement of this offce to it tn the covenant of grace to come unto Chrtft , and unto htm in Chrifl , to receive gr ace y but Itkewife thegraciompro- mifes whereby the great God hath ingaged hiinfilfe as a debtor to hts poore creature ^ for all things needful! to life and godlineffe , untillthat blcfjedtime when we fhallbcput into afidlpojfefsion of II things we have now onely in promt fcy when faith pal I end tn fruition, and promt fcs in performance. ^ * 2 Faith 11-^7 3 '^i- / The Preface to the Reader, Fatth frfl Icokcs to this rvordojp-cmife , and tn the j?romifc to Chrtjl^ tn whom and for xvhom^ they are Yea ^WAmcn, both made and performed. And in Chriflit cyCih God in whom it laft reflethjas its proper center and foundation-^ ot hcrrvifc how jl)Ould we wcake fwfull crea- tures dare to have any intercourfe with God that dwel. leth in that light that none can attain unto^ if he had not come forth andSfcovered hisgoodpleafiiretn Chrtfl the fiihfantiall Word, and in the word infpired hy the Holy Chjl for the good of thofe whom God meant for to make heires offalvationf' Now thefc promifcs whereon all our prefent comfort and future hope dcpendcthjie hid in the Scriptures, as ucincs ofgoldandfilvcr in the howclls of the earth, and had need bee laid open^ that Cfds people may know tvhat upon good grounds to lay clai?ne unto. Thofe therefore that je arch thefc Mynes to bring to light thefc treafures, deferve well pf' Cods Church. We com- mend ( and not without can (e)'thc wittie indnftry of thofe that from Springs remote bring Rivers to Cities ^and by Pipes from thofe Rivers derive "water to every mans houfefor all domtf'ic all fer vices : much more jlwuld we ejlecmc of the religions paines of men that bring thefe waters of life home for every mans particular ufe , tn all the pajj ages and turnings of this life. Jn which regard^l do not doubt, but the paines of this godly, paine fully and learned man, wtUfnd good enter, tainment of all children ofthepromifes that hope to inhe- rit them, who hath with great paines, and with good evi- dence of fpirituall underftanding,cndevouredto cleare mofl matters concerningfaithy^ltkewifedifcoveredthe variety andufeofthepromijes,with teaching Chrijlians hew tO'improve their riches tn Chrift here fpread before them,. The Preface to the Reader. themjoovo to ufe thejhieldoj Faith^andthe fwordofthe Spirit upon alloccaftons, thatfo they might not one ly bee heUevmgjhut skilfuU Chrifiiam, knowing how to man. sage and make the befl advantage of their faith, and the word of Faith. Which if they could doe , there would another manner of power and beauty f}nne in their lives y than doth. He is a man that hath formerly defervedwell ofthe-Qhwvch. , hut in more Jpcci all manner fitted fir a Treatife of this nature , as having beene put to tt , to know by e.>cpcrience what tt is to live by faith , having in fight for matters of this life very little whereupon to depend, Thofe that Are driven to exercife their faith j cannot but find God faith full ^as never failing thofe that trufl in him.^ they fee more of God than others doe, jf it be objeCfed that others of late time have digged in the fame my ne.^ and laboured in thefamcfeldjandto goodpurpofe andficceffe : lanfwer^ it is true^the more this age is bound to Cod that direds theffints of men to fo ufefulljfoneceffary an argument Seeing without faith wee have no communion with the fount aine of life, no- thing in this world that can yeeld fettled comfort to ground the foule upon ^ feeing without itthefaireflcar. riage is but emptie and dead morality, neither finding acceptance with Cod^ nor ye elding comfort to us in our greatefl extremities, and by it Codhimfelfe,and Chrifl, with all that he hath done,fuffered, conquered, be corn- met h ours and for our ufe. Be fides, none that J know have written in our Language jo largely of this argument : and (iichis the extent andfpiritualnes of this heavenly point, that many men :^ of the greate^ graces and parts, may with great benefit to the Church, dive andaigflill i into this my ferie. Neither let any except againfl the^ * 2 multitudel The Preface to the Reader. multitude ofquotatio'/2s ofScriptuns^theyare brought un. der their proper head^ andfet tn their proper place, (!r the matter itfelfe is cut out into variety of parts. Store (as rvee ufe to fpeake) is no fore 3 rve count tt a delight to take out of a full heape 3 the more light, the conviction u the flronger •, what fit es not at one time , will futc our fpirits andoccafions at another, and what taketh not with one , may take with another. But the full and well handling of matters in this Treatife caries fuch fattsfaclion with it , that it frees me from nee efsitie of further dtfcomfe , and mine owneprcfent weakneffe of bodie taketh me off. Oncly I was willmg to yceldthat teflimonic to the fruit - full paines of a faithful! labourer in Gods Vineyard, that Ipidgeit dcferved. Receive tt therefore,Chriflian Reader, with thanks to Godthat flirreth up fuch helpers of that faith by which wee liveffland., conquer^ and in which we mtifi die^ifwc looke to receive the end of our faith, thefalvation of our Joules, RxCHAfiSllBES* (t/f Table of the principall matters contained in this fir ft J^art, C H A p. I. HOw and in what re- fpcfts faith is nc- ccffary,Sc8 Faith is a gift in a fpcciall oaanner, moA free and profitable, ibid. How wee are faid to receive the Holy Ghoft by Faith, ibid. How the Spirit is obtained by prayer, p.? Faith is imperfedl, though a work of the Spirit, 5 ? P'9 Faith is a powcrfull work of God ibid. How God produceth faith, § 4 p.io,ii The increafe of faith is of God, p.iz Faith is the gift of God and the aft of man, § ^ p. n Faith 1$ wrought by the Word, $4f Juftifying faith cannot bee with- out love, § jp.4y,4Cj,&c. How the afts of charity are faid to be of faith, P-4M^ Faith temporary and jultifying differ in radication , foveraign- tie,and working, p.49 The firfl and radicall union with Chrifl is made byfairh only : the fecondaric union is by meancs of the affeftions, p. J 2 They that worke iniquity have no faith to beleeve affuredly , that they fhall be faved, p. y j The contained in this fir ft Part, The faith ot Devils comprehends the fulneffe and perfcdion of that which the Romanifli call Catholike orChnftian faith. Faith alone juftifieth , but that faith which juftifieth, is not a- lone, p. J 6, J 7 I Chap. V. WHat DoArines arc called matters of faith, § i p. 58 Juftifying faith is two waycs con- fidcred, §zp.5?,f9 According to the twofold ■ confi- deration of juftifying fjith,the objcft ofitis twofold, p.5^, 60 True faith refpedeth the whole Word of God, ibidi As the doftrine of Creation, § 3 p. 60 Providence. itid. Mans mifery by (inne, p.cJi Myftcnes of godlincfle,ibid. I The.promifesconcernine Sanfti- .ficaUon and things ofthislife, , §4 p.Cl,62/j Why faith doth put forth it £t\h to embrace whatfoever the Lord promifeth, p.6i,<5i It is very ncceffary to ^beleeve the promifes concerning fandifica- tion, p.tfj It is neccfTaryto beleevc the tem- poral! promifes, P'*j>^4 Faith bcleeveth the threatnings, S 5p64 Beliefe of the threatnings is neccf- fary, V'6^,6^ Faith beleeveth the commande- ments, § tf p. d^jtj In particular pradiccs the faith- full may faile, p.(S8 The obedience of faith is uni- form, entire, and conftant, § j p.68,6p 70 The faithfuU fpufc may find it felfe more prone to one finne than another : but if right comparifon be maJe, faith in- citcth to h?tcall finnc, one as well as another, P-<5p,7o Chap. VI. THe fpeciall objeS of juftify- ing faith are the fiee pro- mifes of mercy and forgivcneffe in Jcfus Chrift, § I p.70j7i Abraham belecvingthe promife of fcedjdid appieiiend that blefl'ed feed, which from the beginning had becne jSromifed, p.71 Rcmiffionof finnes dothprefup- pofe the mercy of God , ibid. Bdiefeof Gods povyer is not the / aifi of faith juftifying as it ju- ftifieth : but the confideration cf Gods power is a prop and flay to faith againft manifold temptations, p.7j Chrift IS every where in Scripture made the thing which faith embraccth to falvation,p.74.7j Faith in Gods fpeciall mercy fra. meth his Image in the Heart, § 5 P.78 Chap. Vir. Juftifying faith is a particular and certaine confidence , § i p.79,8o,8fc. The thitfty and burthened foule is invited to come unto Chrift , and commanded to beleeve, p.8o Juftifying faith is oppofed to dc- fpaire , fo as to expell it : it breeds confidence and boldnes: and X-i. ^A Tdkle of thefriHcipall matters and rtcciveth Chnlt tor the conveying of his benefits parti- cularly unto us, p 8i paith is ccrtainc in the event, not everinfenfc, $ ip8i,8j, Sec. Things are to us according as wc conceive them, which is not , ever anfwaablc to the evidence of the thing in it fclfe,or to the ccrtaintie in regareceflaiy, but not the caufc of Juftification, The belcever relycth not upon his workes, though he cxcrcife himfclfe therein with all dili- gence, P " 4 What infirmities may (land wiih afluiaiicc of faith, § iip.u^ ii6, 1 17,118 What finncs hinder afimance, § up. 118,119 The abfolute rtigr.e of finne will not ftand with the ftate of grace, §ij p. 1x9^120 The fubjcdof Juflifying ismana True aflurance breeds incrcafeof fiHfier, called according to the iay, that wee are to truft in the Saints departed, p. 128, iia &c. Cmap.X. •pHe benefits and cffcAs of * faith, ^ip.i3i,i?i,&c. Faith doth not cfflft. and pcr- forme thofe things by any ex- cellency, force, or efficacy of Its owne above other graces : bur in tcfpcd of the office where- unto it IS affi"gned in the Cove- nant of grace, p- M 5 Of all creatures man onely is ca- pable of juftifying faith , § 2 tatrh IS proper unro man in this life, in bij journey toward? his pcrft(ft home and etcrnall ha- bitation, P'liy All men have net faith, ibid. refolution and circ to plcafc God, §i4p.iiO,iiJ,izi Chap. IX. THe authority of the Church cannot bee the ground of faith, Si p.l2j,ii4 Whaifoevfr credit the Ciiurch hjth.it rcceiveththe fame from the Scriptures, - P-'^* Th; authority of the Pope , whom they call the Church virtuall, is the firft ground and laft refolution of the Romtt^ »i/?xf lith, §2p.i24,i2f Faith refteth nor upon the Saints, but upon JvTus Chrift, § J p. The Rhemifii in defence of their Saiiit invocation, are 4>^iven to putpofe ofGod, acknowledg- ing his offences, and hungring and thirfting after mercy, p.ijtf The feat of faith is the heart, but the heart contritc,humbled be- wailing finne, denying it ftlfe and affeded withdcfirc of re- milTi.)n, § J p. 137 In Scripture the heart is taken for the whole foule , with all its powers and operations, p. i ? 8 Faith is common to all. and pecu- liar to them onely, who be cal- led according to the purpofeof God, §4p.i?^,i40 Allhavenotthc like meafure of faith, $fp.i4i Faiihperfedinnone, p. 141,141 The faith of the wcakeft Chri- filan is fdfficicnt to falya'- tion. -St; ^ Table ofthefrrfuipall matters tion, 5 6 p. 141 The degrees of faith may be con- fiderud according to the divers growth , which God bringeth his children unco, §7 p. 14 J Fouie degrees of faith, ibid. Faith IS weakc foure waies, I Knowledge. 2 Affent. 3 Conhdence. 4 Fruits and ef- fefts, p.M3,i44 Ordinarily beleevcrs are weake at thefirft, P«i4f Some priviledged above others , ibid. Faith weakc inoncrcfpeft, may be ftrong in another, ibid. The benefits of the wcakeft faith, if true and lively, §8 p. 1^6 Weake faith, if found, will grow artd increafe, ibid. Weemuft ftrive to bee ftrong and rich m faith^ p. 146^147 Faith fomewhat grownc , § 9 p. 147 Strong faith, p. 147,1 48 Full aflurance gotten by degrees p. 1 48 The benefits of full affurance , p.148,149 The ftrongeft faith is fubjcft to fundry infirmities, 5 lop 150 The ftrong beleever doth fome- times flirinke, when the weake ftands faft, ibid. Cmap, XI. Motives and encouragements tobeleeve,§ i p.iji,i5i Meanes for the right planting of faith, §ip.i5j,ij4,ijj,&c. Faith once obtained , is ferioufly to be regarded , § 3 p. ij8,ijr9 160 Meanes whereby faith is ftreng- thcncdand confirmed, § 4 p i6i,i6»,l6j,i64 C HAP. XII. WHy Satan endevowrsby all meanes to hinder, as the kindly taking,fo the growth ot faith, §ip.l^4,i65 The firft Temptation is taken from our worthtefneffe, ^ i p.i6f T^emedie: Thefcnfeofimworthi- nefle mnft not difcoarage lis from beleeving, becaufc I. The mercy, favour, pro- mifes, andbenejfits of God are all free, ibid. i.VVc are not more defirous to b€reeve,than God is we fhould fodoe, p.i6f,i6tf The fecond Temptation , They know not whether they be cle- fted, $ 1 Remedie i.Hold fuch fuggeftions to aiife from the fpirit of error, and lend noeare to fuch whif- perings of the old Serpent , p.i66 2. If Goi make offer of mercy and forgivenefle in the Mi- ni ftery of the Gofptl, wee are bound to receive it, ibid. The third Temptation , They are fullofdoubtings, Jj Remedie, i. Faith may bee true and lively that is weakc, p. \6-j z. It is not the excellency and meafure of faith that doth make us righteons before God,but Chrift whom faith doth receive, ibid. 5. Itisnotfaith,butChrift received by faith, thatnouriflieth tocternalllife, ibid 4. Wee read that Chrift re- proved fome for their fmali faith, but *> contained in this firfi Part, but never lejeclcd any that came unto him in wcaknefle , defiring to be con h i med,p. 1 67 The fouTh Temptation y They cannot keepe their faith ftrong and aedtall, § 4 Remedie, I. There iynofliadow of change wiih God, p.I<^8 1. Labouring after and groa- ning to reft their weaiicd foulcs upon thepiomifcs of mcrcy,bcing never fatisfitd till their doubt- tulncfle be removed, will bring a good end, ibid. 3. Want of feeling argueth not vvant of faith, p. i<5S,itfp Why the faithfull are fubjcft to filth doubts and want of fee- ling, p. 169,170 The Hft Temptation,Thcy recei- ved the tiuth at firft without due trial), § ^ Rcmedie, i , God is mcrcifull,nnd ready to forgive our imperfe- ctions, when upon the know- ledge and fightjwe confeile and btwailethem, p.'70 2. Faith may be truCjthough much were amiflV, when firft wee received the truth, il-id. 3. It IS the great wifdome and mercy ofthe Lord, for a time to hide from his children the fight of their infirmiues and wants ^ ibid. The G\t Temptation, They never had that dcepe forrow, which many havefclr, 'P. §6 Remedic, i. God deales not with all alike, p. 170,1 71 iTo doubt of Gods love be- caufe hee deales gently with us , left wee fhould bee fwallowed up of loriow , is great ignorance , P»7X ?. Faith may bee found in them who never fdt fuch depth of forrow, as others have done , ibid. The fcventh rcw;>r(7m«. They never felt any great ftrength of grace, § 7 Rcmedie, i. We are but children, and therefore weakc and fub- jcd to many fpirituall difeafes p. 171 2. Grace may be truCjwhiLs it isbutfinall. ibid. j. If wcakenefl'e of grace was any juft caufc of fcare , none might afliire thcmfelvcs of Gods ^ove, ibid. The eighth 7'cw;>fario«,What they formerly felt is now decayed , §8 Remedie. In Gods deareft chil- dren there may bee decay of graces, P i7iJ7i The ninth Temptation , They cannot find any lively fenfe of faith, § g T^medie, i. Graces may lie hid, and worke , in refpcd of our acknowledgement, infenfibly, , . P-»7?,i74 2.1n the agony of confcience none are more unfit to judge of our eftate,than we arc of our own, P-J74>i7f 3. The Lord diverfly gives evidence of his Spirits prcfencein us, p.ijy 4. If for the prcfent a man can difcerne no fparke of grace in himfelfe , he muft call to remem- brance former times, wherein hee hath glorified God by an holy life and convcrfation, P- *7 5 f. If hee bee not cble to ga- ther comfort from former expe- rience , hee muft lay hold upon the Y»-/ ^A Table ofthe^rittcifall matters. the gracious iiwitaiion ot Chiillv, calling the ihirfty and burdened foule to come unto him , p.176 The tenth rcwpfarfcK,Thcir fins be many in number , and hai- nous for quality, § 10 Remedie f The hainoufnelle or number of our fmnes make us not uncapable of mercy, p. 176 The eleventh Temptation, They are prtflcd with the heavie bur- th.n of Gods wrath. Remedie J i- Faith may continue ftrong, though fcnfeof Gods lovefaile, p.i77 a. Faith goeth before expe- rience orfenfe ofmercy,and wai- teth for falvation by Chrift in the depth of miferie, ibid. 3 . Wee are not to give credit to our owne feelmg , but to the WordofGod, p.177,178 4. The dearcft fervants of God have in their owne fenfe ap- prehended wrath and indignati- oTii P'i78 The twelfth Temptation , They have long ufed the raeanes and can find no comfort, § xi Remedie, i . Examine if fome bo- fomc finne bee not that which makes the breach in the confci- ence, p''78 2. The Godly fcmetimts walke without comfort, becaufe they put it from themfelves, p. 179 3. Oftentimes Godcaufcth his children to feekc long before they find comfort, ibid. 4. The ardent defire ftiall at length be fa:iified, ibid. j.Remiflion offinnes and peace of confcicnce are favours worth the waiting for, ibid. € of fret- grace, ibid. 2. Th.it it migiit be ^^ dfaft andfureto all the feed, ^ • ij J. That onely is the inie manner of Jullificition, which (huts forth all boafting in the dig- nity of our workes, ibid. It IS ncCs;flary to feek pardon of lin by faithjfor 1, In our felves we be fin- full and curfed, and remiffion which is of grace,can be obtaincc by no other meanes, but onely by 1 faith in JcfusChtift, p.zi2 z. Faith goeth dircftly unto Chrift, that by him we might bee juftiHed. P'^^i 5. Faith inthe promifes of mercy, doth commend and mam- taine the glory of Gods grace , ibid. The afts of faith touching this promife of forgivenefle be di- vers. I. It generally belceveth the promife to bee true , and there- by difcernes that finne is pardo- nable, p. 213,1 1 4 2. It ftirreth up carneft de- firesJ TTT h eottt Mined in thisfecondPurt* fires and longings to be n^ade par- taker of this merty, p.zi4,ii{' J. Ic dtnwcth us forward to fceke mercy of God by unfained cOnfeflion and hearty fupplicati- on, p.ziy,ii^,xi7 4, It cmbraccth and reftcth upon the fpea a11 and free mercy of God in Chrift for pardon, p.ti 8 y.It doth certifie of pardon granted and fealed unto us, pag. -How faith doth affiire that our finncs arc already pardoned, p.ti9 Three prero«anvcs accompany confident aiiurance. I. Peace with Gad. ... Free accelFe unto the thronv. of gtucc. J. Joy in the Holy Ghoft unfpeakable and glorious, p. z zo 6. By faith wee continue in this blefled ftatc , in fvvect peace and fellowthip with God, p.z zz A Chriftian may live by faith for manydayes, or rather all the - ■ dayes of his life, in fwect pe-ice and communion with God, if ;.>hee will Icarne tomaintainc, ^ and takepaincstoexercifc his faith aright, p.i2?,ii4 To what mealure of joy a Chri- ftian may attaine, pig. ii^ zz6 Two fpcciall caufes there be, why ' many good Chriftians live fo • lortg'in feare and doubt. I, An immoderate aggra- vation of their finne,and continu- all thought of their unworthines, p.2i7 Thcfcmuft know it is good to de- nic L imfelves , but not to doubt of the mercy of the Lord, ibid. The detcftationorfinnc is great- ly to be commended, if they re- member withall, that there is hope in Ifrael concerning this, p.tiS There be finnes of ignorance, in- ' firmity, forgetfulnefleandfiid- dcn paffion:and there be foule, enormous , notorious finnts, which wound confcicnce, pag. ' ' 118,119 Ifa man have often fallen into notorious offences, he is not to *• defpaire, P-**9 A foulc offence after grace recei- ved is not unpardonable,p. z 29 Many complaine they cannot bc- Jeeve, when indeed they thinke there is no promife of mercy made unto them , upon which I they fliould ground their con- | fidencc, p. 150 ] Such muft know , , i . That God calleth them in his word to 'come unto him,as if he did par- ticularly name them. i. They muft confidcr of the free grace of God in promi- fin^, and his faithfulnefle in ma- king good whatfoever hee hath promifed, ibid. The fecondcaufeis, ignorance of the way how this aflurance is to be fought, upon what foun- dation it is to bee laid , In what order they come unto it, p.zji Two things are fpccially to bee leafned for their dircSion. I. That afloonc as ever a man fecles finne as a burthen, and doth truly thirft to beeafed of it, hee hath a calhng to come unto I Chrift, p.ijijZji' A i.The ^• A Tabic oftheprwifdUmancrt X* The barren in grace muft come unto Chiift to be fupplyed ofhisfulneffe, p.ijt Diredionstothcwcake, how to ftirre up themfelves tobelccve when they fecleno comfort. I. They muft unfaincdly humble their foules before God in the confeflion of finne , with earneft prayer for pardon , pig. z. They muft rowfe and ftirre up themfelves to belceve , with reafons drawne from the promifes and covenant of God made in }efusChrift,confiderJ^ tions taken out of the word, a^d experience of his dealing with o- ther his fervants in former times, ' !•.-■ }*f They muft bee mi^ant with the Lord to give them both ftrength of faith, and the fight of their beleefe, p. z 35^x3 6 4. They muft comfoit their \ hearts in the certainty of Gods I Word , though for the prefent they feele no comfort^ P- * J ^ Thus faith isdailytobeeprefer- ved and quickened, ibid* Chap. III. OF the promifes of Sanftifica- tion, P'^i7 A Chriftian is allowed to beleeve thefe promifes, for, 1, In the covenant of grnce God hath promifed to take away the heart of ftone,&c. p-258 2. The fountaine of grace isfet open unto the thirfty , and hce is invited to come and drinke, to the fatisfying of his foule, ibid. J. Chrift by his bloiid hath purchafed for his people all fpiri- tuaUbleflings in heavenly things, p.i39 4. Wee are taught to aske of God in Chrift, increafc and ftrength of grace, ibid. J. The faithfull have relyed upon Chrift for grace and ability to walke in his wayes, ibid. 6. Mans duty is Gods free gift of grace, ibid. It is necefl'ary to beleeve that God will fandlifie our nature, and enable us to the duties of holinefle. For, I. JaftiHcation and fandifi- cation be individual!, P«^39 2. Othcrwife Chriftians (hall very much t>agger, be off and on, coldly fet upon the praAice of Chnftianity, p. 240 3. Our ow»e ftrength is too weakc for the work of holinefle^ ibid, j 4. Setlednefleinthis , that God will perfeft the worke of ho- linefle begun, caufeth men to goe about the w.orke of mortification with much readinefTe, ibid. J. The promifes of God con- cerning fpirituall things are link- ed together, P'*4^ The a6ls of faith about the pro- mifes of fandification. I* It acquaints man with his emptineflc of grace , and the ftrength of his inbred corruption, p,X4 1,242 ir. It fhevycth where the ftrength is to bee had which wee want,and ftirres up to a conftam, confcionable, and diligent u(e of the raeanes of grace, . p. 24 z 5. It inciteth to an holy im- provement of what grace we have received^ P'2'4j 4.\r contained in this fecond Part, 4. It fighteth couragcoufly a- gainft {inne> and cryetb inftantljr to the Lord for hdpe, ibid. 5. It fubmitteth willingly to what courfe the Lord is plcafed to take for the crucifying of finne, ibid. 6. Faith is the band or finew whereby we are tyed unto Chrift the fountaine of grace, p. 14^, 24f 7. True faith ftirreth up to thankftilnfffe for the beginning of fandificution, P-*4J The mcanes how a Chriftian is to ftirre up faith 10 beleeye that Cod will fanftifie him, when hee feeih nothing but thraldome. I. Hee mud bewaile his fpirituall nakedneffc , thraldome, and vaflillage under finne, p. 14 J i-Hc muft looke to the grace, truth, and power of God , who hath promifed to fanftifie : to the fill nefle and fufficiency that is m Chrift the fountaine of grace, p. 24(5,147 3. Hee muft pray inftantly unto the Lord for fandifying grace, p. 247,248 4. It is good to move the heart quietly to reft in the promife, and re Joyce in hope, p. 248 Chap. IIIL CHrift hath purchafed for us life everlafting no lefle than righteoufneffe, p. 248, 249 Eternall life is promifed upon con- dition of faith in Chrift , p. T -L ^^^ Luc eternall is begun in ihcm that bcleeve, ibid. When fitft wee beleeve , then are we intituled to life everlafting, and fo have the accompliHi- ment of glory in refped of right and propriety, pag, 249 ijo It is our duty to beleeve in God throughjefus Chrift for the ob- taining of eternall Lfe to bee gi ven of grace, p«»Ji It is very neceflary to beleeve it. i.That we migh: with more quietnefl'e of mind beue the af- tiiftions, trouhles, and perfccuti- onsjwhich befall us in this world, p.iyi 2. It ferves to eftablilh our hearts againft fundry worldly cares and fcares, ibid. 3. If wee keepc Heaven in our eye, wee fhall fight courage- oufly , and runne with patience , notwithftanding all oppofition , p. 2^2 The afts of faith concerning thefe pronaifcs. 1. As an humble petitioner it receiveth and layeth hold up- on falvation it felfe promifed, p. 2J2 2. Faith doth not begin to apprehend life , and then fcare it to workes, but doth ever reft upon the promife uniill we come to en- joy it, P,ifJ g. By feith wee receive the promifed Spirit, asthe earntft of our inheriuncc, ibid. 4. Faith in the prcmifes of everlafting life leadeth forward in the paths of peace and righte- oufneffe, p.2y4,255 f . It fecketh to get our ti- tle confirmed and afflired to the confcience by evidence , and ear- neft, orpawne, p.a^? A 2 6 It y A Table of the ^rinci^aU matters C. Tt ftriveth to enter the pofftlsion of this heavenly king- dome by degrees, p. z ? 5 , 2 > 6 7. It earncftly defires and lon^eth after the full accomplifli- ment of glory, P-iJ^ Z. It2drureth that wee are made heires of glcry , to which God of his grace will bringus in his time -appointed, pag. 256 God in great mercy doth v©uch- fafe to his adopted fonncs ma- ny excellent royalties in this life, p. 257.^58 Theafts of faitk that arife from the privUedges of the godly in this life. 1. Faith refteth upon the grace of God to receive from him whatfoever may be good and pro- fitable, p.2f9 2. It petitioncth inftantly forfuccour, p. 260 3. It receiveth earthly blef- fings as gifts of the covenant, and tokens of love, ibid. 4.FaitK in thefe and the forc- faid promifesdoth greatly enlarge the heart towaids God, p itfi f. It doth inwardly quiet andcheare the heart inthemidft of manifold oiuward difcourage- ments, ibid. The way and meanes to ftirrc up f;.ich in thefe promifcs. 1. To humble our feives unfainedly in refpeft of our miferable and accutfcd cftate by finne , and former carelefneflc to fecke mercy, &c.pag. 26 1 . 262 26 1. Sec, 2. Wee muft incite and flirre up our feives to receive the promifes of everlafting life , by confideration of the ffte and ric^ giace of God, his truth and faith- fulnefle j the fuiSciency of Chrifts merits; and greatnefTe , excellency and worth of the be- nefit promifed , pjg, 264, 265 5. Wee muft pray earneftly that God would incrcafe our faith, feale us by his Spirit,lcadus in the way of peace , caufe us to grow up in holinefle , make us wife to prize and value, totafte and rellilhthc joycs of Heaven, and aiTure our confcienccs oii right and title to that everlafting inheritance, p.269,270 4. Wee muft quicken our feives to rcj'»yce in God, wait pa- tiently, and wilke chcerefully be- fore him, p.270,171 Chap. V. GOd hath made many promi- fes of pcrfeverance, pag The love which God beareth to his people is an evei lifting love, and the covenant whirls hce hath made with them eflfe- duUly, and fhall be kept aflii- icdiy , IS an everlafting cove- "'"^,.. ■ ^ P-^7^27j i he condition ot the covenant is promiftd in the covenant it felfe, p. 27} All the faithful! are built upon the rockf,not upo.i the rockenow, and anon upon the fahd, p. 174^ The fliccpc of Chrift ftiall never periih, neither ihall any man plucke them out of his hand , P-174 They art fenced againft the trea- chery of their owne hearts re- maining in.them, p'*75 fhf •i •» contained in this frcoftd Part. The holy Spirit is fent into their hearts to dwell and remainc with them , as an earned of their inheritance, untill the re- rlemption of the purchafed pof. feflion, ibid. The life which they live by faith in Chtift, is an everlafting life, p.Z7« Chrift hath praied for his people that their faith (hould not f.ule^ ibid. We arc aflured from God,that hee will perfed the woikc of grace which he hath begun, ibid. By ferious meditation on thefc promifcs wee miiit fettle our felves in belceving our perfevc- rancc : which is very neceflary. For I. Had it not beene a point of great weight , the Lord would not have mentioned it fo often, P-i77 1. Wee are weakc and feeble to withftand , our fpintuall ene- mies potent and vigilant to af- faile, ibid. J. Our wcakencflc is not greater than our backwardnefl'e to belcevc the promifes of perfcve- rance, when wee ftandinmoft need, ibid. 4.Whilft Chriftians diftruft- fullyqucftion their perfeverance, all prefent favours fceme the lefle, all other promifes bee held the more weakly, ibid. y. Confidence in the promi- fes of perfeverance doth encou- r.igc and quicken in a Chriftian CQurfe, P*78 Hce that hath faith indeed will noti nay, he cannot take cou- rage to goc on in fin upon this pretence, that faith once had , cannot utterly be loft, ibid. 6,. Looke how much wee come fhort in beleeving the faith- full promifes of God, concerning our future proctdion from all hurtfull evils, fo much arc wee lacking to found peace and ftable tranquillity of mind and Confci- ence, p.i79,z8a The godly are allowed to belcevc their perfeverance. For, I. God hath confirmed it by promife and covenant unto his children, p.iSo i.They have allowance to be- leeve the obtaining of that which Chrift hath praied for,8c they .iske of God in the Name of Chrift ac- cording to his will, p.x8o,i8i 3. What one belecved upon ordinary and common grounds , that is the priviledge of all belce- vcrs, p. 18 1 4. It is a great glory to God, that wee live by taith on him concerning our future cftate,ibid. The afts of faith concerning per- feverance, 1. It makes a manfenfible of his owne frailty, p. 18 2 1. It ftirres up anholy jea- loufie and fufpiiion , left wee ftiould coole, decay , ftart aWe or fallbacke, ibid. 5. Faith inftantly crycth un- to the Lord for help and ftrength, and continuall fupply of grace , p.xSj 4. Faith defiieth , digefteth, and feedeth upon the vsholfome food of life, «b;d. 5 , It putteth forth it felfe to performe all duties of holincfle and love with life and fervour, p. 284 6 It covctcthincreafc of grace andfanftification, P-^^T A ? 7 It ± "1- A Tabu of the friftcifdU matters 7. It receivech new fupply of grace continually from Jefus Chtift the fountaine of grace , p.286 8. It afllireth of perfeve- rance through the promifes of grace, ibid. Meancs to ftirre up ourfclvesto beleeve thefc promiies of perfe- verance. 1. Wee muft heartily be- waile our pronenefle to finnc, aptnefle to decline , inability to withftand any one temptacionjOr fet one ftep forward in the way to Heaven, p. 287, 28 8 2. Wee muft ftirre up our fclves to reft upon God through Jcfus Chrift , for eftibliihment and confirmation, p. 288. 289 5. Wee muft prayinftantly that God would uphold us, and make us to fee that hee willefta- blifli us unco the end, p.28p,2^a Chap. VI. THc fervams of Chrift are all fouldicrs j, and have conti- all warre , not with flefii and bloud, but with principalities, and powers , and fpirituall wickednefles, p. 290 Encouragement to refift Satan , p.290,29l Promifes of viftory, p. 291 In this ftate of temptation the godly are allowed to beleeve the promifes ofviftory. For, 1. The God of peace hath promifed to tread Satan under our feet (hortly, p.291,292 2. Faith doth glorific God, and is moft profitable unto usj our treafure, ftrcngth, and vifto- ne, p. 291 }. We have a charge to refift the Devill ftrong in the faith,ibid. 4. Faith is oneofthefirft things that is formed inaChri- ftiari,and wherewith God furni- (heth him, when he prepareth and calleth him forth to the encoun- «r> 29 J 5. The faithfull cannot bet- ter provide for their owne eafr and fafety , than confidently to hope in the Lord, ibid. It IS necefliry a Chriftian flioulti live by faith in this condition. For , 1 . 1 rue valour cannot be had without faith in Chnft, ibid. 2. All our ftrcngth liethin Chrift, whofe Almighty power fubdueth all things for us , p. 294 J. Faith is of force to ketpe us againft all aflaults of theDc- v»J^* ibid. 4. The Dcvill will renew his afl^iults,and wee muftrene^'^ our courage and ftiength, p. 295 The afts of faith in refpeft ot thefe promifes of viftory in temptation. I. Faith makes fenfibic that we cannot refift of our felves: bu' afllireth that Sitan is chained up by the pow-er of Almighty God, i. It dilcovereth the Me- thods of Satan and his Ends in tempting, p.ipg 5. It liftcth up the heart to cry and complaine unto God of the cruelty and malice of thit fpi rituall Adverfary , but fufitrs it notjto mufe upon his biafphe- mous temptations, p.i96,297 4. By faith the poorc fouli eying thcpromife, betakes it felfc unto the Lord for fuccout promi- ^^^ ^-^97 1 f .It * »y contained in thisfecondP4rt. ^. It ftirrcth up conragc and refolution to fet upon the praftice uf godluiefTe, and the duties of our particular callmg, as the mcanes fandtfied af God to pro- cure freedome, p. 297,298 6. It fortifieth the loule a- gainft all invafions, p.2^8,299 7. Faith IS vigilant and watchfull at all times, iaallpla- ceSj upon all occations, V'^99 8. In the raoft forcible tem- pefts which theenemicraifeth a- gainflus, faith tels the heart that a calmc is at hand, p.joo 9. If Satan renew his af- faults , faith ftandi prepared through the power of God to make refiftancc afrefli , pagjco I 301 10. Fairh aflureth , that by the over-ruling providence of God, temptations fervefor the in- creafe of grace, p-joi The godly are fometimes brought (o lowji h^t they can difcern no fparkoffaith,no fruit of grace, no mai k of Gods love in them- fel ves.For, 1. An afflifted fpirit, toffed •'vith feare and terrour, cannot conceive or give notice of its tnie tftate, p. ^oi,?o2 2. Good men in temptation are pettiQil difpofed. P«302 The Remedy in this diftrefle is, X. Grace may appeare unto others , when in temptation a godly man cannot difcerneit in himfelfe, ibid. 2. It is the vvifedome of a Chriftian in this cafe to obfervc the marke that Satan drives at, which is to hide from his fight the graces of the Spirit , that hec might bring hicn to defpaire :and fo ftirre up himfelfe w beleeve. For, 1 . When he can fee no grace in hisfoule, bee cannot but fee himfelfe to bee miferable , andfo called to come unto Chrift, p. 502 2. Taking courage to bee leevc,he difappoints Satan, ibid. 3. Wee have a commandc- ment to beleevc as well as to proove our felves , both which muft bee complete together , p. 4. If thou canft not find in thy fclfe what thou feekcft after, come unto Jefus Chrift, and be- leeve in him, that thou mayft re- ceive what thou feckeft, ibid. 3. The diftrtffcd foule muft learne, that the grace of God wor- keth not alwaies alike in his chil- dren, ibid. 4. The long and manifold temptations of Satan, wherewith hee fetkes to throw Chriftians head-long into defpaire,is to them ateftimony of the inhabitation of the fpirit in their hearts, p. J03 . Mcanes to ftirre up faith in thefc perplexities and times of grie- vous temptations. 1. The diftreffed Chriftian muft unfjincdly humble his foule for former ignorance , vanitic of mind; dif-efteeme of mercy, timo- roufneffe , difcontent , unbeleefe , ace. p.;o4>?o5 2. Hee muft complaine of the malice of Satan, and inftantly intreat the Lord to pardon finne, bridle,reftrainc, and tread Satan underfoot, P-305,jo6 5. He muft ceafe to mufe on the temptations of Satan, and A 4 ftirre Jf'^ A Tabu of the ft incifdi matters ftirre up himfclfc couragcoufly , valiintly to truft in the mercies of the Lord,and rely upon his grace, pjo7,3o8 4. Hce muft exercife him- felfe in well doing, harbour holy and heavenly Meditations , nou- rifli the motions of Gods Spirit, &c. p.jo8,}09,&c. If the diftrefled Chriftian have wafted his fpirits with violent and continuall forrow,he muft bee admoniflied, not to thinke that prefently hee (hould reco- ver former livelineffc and abi • lity, p. J II Chap.VII. AFfliftions are not mere ordi- nary, than heavie and bur- thenfome to be borne, P- 3 1 1 Wee ftand in need to be holpen againft difcouragements in af- fliftion, P'Ji* God correfteth i.In greatwifedome, ibid. i. Meafure, ibid. 5. For a moment, p.J 1 i, J 1 3 4. In bve and tenderncfle^ p. IH And that i. To prove, i. To purge. J. To refine. 4. To conrirme grace, p. ? i3>3i4 He will deliver the righteous out of trouble, P'3^4 Is tender over them in trouble, p. And prefent for their helpe, pag. 3'5 It is moft neceffary that we learne to live by faith in affiiftions, ibid. For I. Faith is the ground of fi- lent and quiet expedation of falvation, P* 3 '^ X, Faith in Godistheonl) ftay and fupport of the heart in trouble and afflidion, ibid. }. Faith is the (hield of the foulc , whereby it is defended a- gainlt all the fiery darts of the Dcviil, p.317 4. Faith onely fupplics all our wants inafflidion, pag. 317 318 f. Afflidions profit not, if they bee not mixed with faith in them that beare them, P- ? » 8 The godly are allowed to live by faith in offliftions. For, 1. Godlinifte hath the pro- mife of this life, and thai which is to cone, P-J^S X. The godly h.ive had this confidence in former times^whoft pradice is both a token of our priviledge , and patterne of our duty, P, J 1 8,? 19 3. God is hereby much glo- rified , that wterely upon him as our rock of defence, P- 3 ^9 4. The Lord commandeth us to wail upon him in times of trouble, ibid. 5. ConfiJence in God doth the more bind him, as it were, to doe us good, p. 319,3 to The afts of fiith in refped of thefe promifirs. I. It looketh unto God, and acknowledgeth his hand in all af- fliftion$,whofoever be the inftrn- ments, p. 3 20 2. Itteacheth that we are in fuchdiftreflis.out of which none can helpe uj,butth€ ftrong helper oflfrael, p.3 20,321 This drawes the heart from car- nall repofe in means or friends, and expels vexations and di- ftrading cares, ibid. '■rtfn- if II wrMrt>fliWai> contained in this fecond Part, g. It wilcly dircd.th as to confider , that the caiifeof all mt- fery and forrow IS finne, pig.jii 4. Faith meekeneth the heart willingly to fubmit itfelfc to the good pleafuie of God, and patiently to bcarchisconedion, p.jii.jii Faith comforteth the confcience , and curbech Hnbiidlcd pjfli- on$, P-J*i The confideratiom whereby faith pcifwad^th unto meek. ncflfe, bemany,ftrong,and irre- fiaible. As, I. The defert of finne, which is fane greater than any thing we fufter, PS*i 1. Thehandchat layeth the rod upon our backe , Vi'^. God our moft wife, jiift, gr:icioiis and loving Father, p. j 22,515 J. That thisaip, how bit- ter and wringing focver, is a me- dicine to cure, not a poy(on to de- ftroy; miniftrcd in great love and tender compaffion to -drive out corruption, confirme faith, prefer vc from filling , ftrengthen grace, weane froni the world,and bnngneareruntoGod,p.3ij,?24, 4. After ferious humiliation faith brirtgcth tidings, thtGud will looke downe from Heaven in meicy, and fend helpc in fitteft feafon, p.jiy^gjtf 5. Faith doth le-minde us of our conformity with Chrift inaf- fliftions , and of his pattner-fhip with usthcrcin, p. 32^ 6. Faith fettcth before us the infinite recompence of re- ward, p.} 2^,3 17 Thefiftaft of faith, Itteacheth wifdome to judge aright of all afflidions. PJi? 6. True and unfaincd con fidcnce will not kccpe fiience in the eares of the Lord,nor ceafe to importune his aid, &c.pag. 318 i'-9 7. It ratfeth the heart, being confcious of Its weakcni. flV,to reli upon the Lord for ftrcngth, who makes us able to doe all things through bis ftrengthening of us, PJi9>J?o.3J» 8. By faith the godly heart is drawne to ufe all meanes of hcipe that God in his providence doth affoord, but refteth quietly upon Gods promifts , and affu- rance of his prefcnce abote all likelihoods and appearances , p. This manner of depcndancc on the promifes which faith wot k- cth, is abfolute without limita- tion of time, meafureof affli- dion , or manner of delive- rance, P-??',??^ What faith turncth it felfe to me- ditate iiponforfuppor tin this "f<-, PJ?».HJ 9. Faith belcevcth one con- trary in another, and out of the deeptft diftrcffes gathercth aflu- rance offweeteft deliverances, p. ?J?>?34,3gT I©. It rejoyccth in tribula- tions, and triiimpheih before the vidory, p.? 3 5 Wee muft live by faith in the hi a vicft affliAions, and of longeft continuance, P-JJ^.Jjtf The afts of faith in this cafe. 1. It teachcth , that many and ftrongaffliftions,ofIong con- tinuance, are no more thannccef- fary, P??6,jj7 i • i. Faith in the gieateft' ex- tremities - ■''- - - — • ^ ^ Table of the ^rinci^all matters uimities luggeltcth, that wee are j under the band of God, who cor- (rcdeth in meafute and for our ' profit J who hath determined the time and weight of our i^fflidi- ons , and by his blefllng will turne them to our good , pag. j j 8 3. Faith fetteth 'a man a- bout his wotke , that is, fenoufly to make enquiry into his heart and wayes , deepcly to hamble himfelfc before God, and fervent- ly tointteat mercy for flnne paft, wifcdome to make ufe oi prefent naifeiy,and favour to befet free,p. 4. Faith raifeth the heart to exped abundance of mercy from God,and through prayer and fup- ply of the Spirit to leape profit and cafte comfort anfwerable to the forrowes it hatb felt and en- dured, P'?40,?4I Living by faith intimesoftriall and vifitation , doth fit and prepare the heart toihankfuU nefle when light (hall fhine from on high : and thtt fo much the more , as our afflifti- onshavc beene the (harper , p. J4I In afflidion faith fcemeth to bee moft weake , and corruption moft ftirring. I. Many doubtfull thoughts afcend inChnftians hearts,partly becaufc they know not that they are allowed to live by faith in an afBided ftatc, partly becaufe they Judge anufle of their afH.dions, P«H».J42. %. Godsphyficke, whileft it is driving our corruption, makts us feelc and complamc of it more than ever, ;. ; .ip.34* l- In afHidions faith is tri- ed, the fweetnefl'e of it is not fo muchfeic, ibid. 4. It is the office of faith to receive the portion, and further the kindly working of it, which cannot be done , unlefle it ftirri- up godly forrow , and wreftl painfully to drive out corruption, P'54i Htlpes to ftirre up faith in dcepi afHidions when all meanes failc. 1. Wee muft by open oui forrowes before the Lord , and powre out our complaint befort him, P-J43»J44 z, Confeffe our finncj with hatrc d and godly forrow , pag J44 5. Take up our hearts for hal- ting through unbtilcefc , and call upon them to reft 'othepromife ot divine aid, afliHance, and deli- verance, P-344 34 5 4. Importune the Loid, and dired our fupplications btfcre him, p.546 f. Quicken our refolution to truft in the Lord at all times , even when all refuge failcth,p. i4 fes of earthly bl(.ffings,p. 347 In fpeciall the Lord promilcth lengr h.of daieSjheal thjftrengtb, wealth, fjvour, peace,joy,good fucci-ffe,rafety,good name : aad all ihcfenot oiKJy to the righ- teous thcmfelvps, bar to their children and pofterity, P.J48, 349. 3JO It ^'w contained in this fe con d Part, It is necefiary to bclceve thefe promifeSjfor, I. Faith in thefe promifes doth kill covetous dclires , di- ftruftfiiU and diftrading cares, p. 350. ?y' 1. Hec will never renounce carnall fupporcs, who makes not God the lUy of his foule for out- ward things, P-J^^ J. Beleefe in God brings goodfucctflc, ibid. 4. If wee cleave not to the promifes ot God made concerning temporall things, wefliallidhcre to the promifes of life with kflc afliurancc, ibid. f . Faith fwectneth and fan- ftifiethumo usiheufe of all out- ward comforts under our hands , p.352 The godly are allowed to live by faith touching thefe promifes: For, I. Seeing God hath given Chrift for us , how fliall hee not wuh him alfo freely give us all things? P'jy* 2. The Lord by covenant hath promifed to furnifh his peo- ple with all ncedfuU bicfliugs pertaining to this hfe, P-STJ 3. God isourfaithfullCre- atour,wetheworkeof hishands : He is our Shcpheard, we the flock of his p.ifturt : He is our Father, we his children, P-354,?5y 4. The patient exp.3>394 9. It fupportetb with ftrength patiently to beare the ca- lamities that accompany us in our callings, p.394>?9f lo.Faithrcftraineth diftrull- full care concerning the fuccefle of our labours , but is not fl icke to crave Gods bkfling upon-our labours, P'?9J 1 1. If wee find wiflied fuc- cefle , it makes vigilant, frugal 1 , humble,m6rci(iill and thankcfull, p. ^9^,^96 iz. Faith coupleth the la- bours of our calling with the pra- fticeofChriftianity, P 39^ How wee fliould live by faith touching the fuccefle of thar worke whereunto wee are cal- led , which wee finde to bee much above our itrengtb or meanes. 1. Faith caufeth felfe dcni- all in refpeft of judgement, wif- dome, and power, p. j 96^^ 97 2. It teacheth fubmiflion to Gods diredion, and dependance upon his aid,he]pe, and afliftance, P-? 97,398 The props of this faith are two. 1. The cxaft infinite wif- dome of God , who knoweth what meanes bee fittobeeufcd now,and what not, P'398 2. Gods providence vvhich rales iti every thing which fills our,even the leaft matters, ibid. 3. Faith thus underprop- ped bringeth forth induflry and endeavour' ««■■■■«■ contained in this ffcond Part^ J-y ♦ endeavoui' to obfeivc God in his proYidence, 0.398.^99 4. Faith cannot bee fiicnt : Hee that belceveth will pray, P-?99 f. Ic putteth life and har- dine0e into us, ibid. 6. It waiteth upon God for good fucceiTc, and ttiumpheth be- fore the vidory, ibid, 7. Faith is ready and for- ward to praife God for good fuc- cc^, p. J 9^.400 Chap. XI. THere be many promifes made in Scripture, that God will bleflc hii owne ordinances to bis peoples good, pag 400 401 4ai Thete promifes are firme grounds whereupon the faithfull may build this affiance , that by the confcionable ufe of Gods holy . ordinances, hee (Kail bee made Wife BQco falvation, &c. pag. The ferious meditation of thefc things is exceeding profitable . ,,to quicken and encourage lui- -: jo,chcarefuU and conftant.at, .' tcndancs' upon Godi in his or- . diiunces, p.4Oz,40j It is neccflary to live by faith in the ufe of Gods ordinances. . I. It availeth not to live un- der the Gofpel, if it bee not recei- ved in faith, p^i z, ItisnotrufHciemtohave iaitb, but it nuifi bee ex«rcifed t« receive tlut grace, which the Word of God doth-xeacbuswitH ^:heualc, 1',,. ibid. The ads of faith in the ufe of Gods ordinances. I. It teacbcth to worfliip the true God purely, pag. 40 j 404 1. It dclighteth greatly tu behold -the face of God in his Sanduaty, f.^o/^^^o^ 3., It (eeketh acquaintance with God, and the knowledge of his will in Jefus Chrift, ' p.40f 4. It gleweth the heart cloft to the Word, rcceivcth and pof- feffpth the good things promifcd, and changeth the difpoluion of (bule into the nature of the Word, P40< % Is quickeneth to ferve God in the ufe of all his ordinan. CCS with di lrgcnce,chearefulnefle, and beft endeavour, p. 40^^407 Parents thould in faith prcfent their children to God m Bap- tifme, P-407 The adi of faiih. in this panicu- la*. .1. Ic cal(e(h to remem- brance the free and gracious co- venant, which God h^h made with beleeving Parents and their pofterity, p,4O7,408 z. By faith the beleeving pa- rents m^give thcmTclves unto GodjChufing him tp be their por- tion, andrefigningthemfelvesin all things to bee guided by his Word, P4°8 3. Ij provokes Parcnu to of- fer their children unto God by hearty and unfaincd prayer, as foone as ev;r thfey haive received them from him, ' ibid. 4. Ic^oaiiderethwhatafin- gular prerogative ic is, to be adu« ally admitted ipto Covenant with God , received into bis family -^ ityfTa^Uof^rfrincifdU matpers "family , aftt'ayer dcith ac- '•forus '\n this life, raife up our bo- cotnpany thefe medications oi dies unto life at the laft day of fjith il^'d' Judgement, and beftow upon us •th/t everlaftmg Kingdornc'tind in- JieritancCjwhich be hath prepared, ■,.,h r c. f :■ ibid.. ' i.it f'sa fealeofoftr duty pro mifcd. T. tt is af^urrc to repen- tance and mortihcation , cag. ^. It is 3 provocation unto faith, and a pledge thereof, pag. 3. It is an incitement unto new obedience , and a pledge thereof, p.4it,4i(J > 4. It is a pledge and pawnr ofiove and unity, P-4i6 Thenw excrcifc of faith is re- quired in the worthy receiving ■ of the Lords Supper, ibid. The afts of faith in receiving the Lords Supper. 1 . By it we difcerne the'Sa- cramem co be the holy Ordinance of God, inftituted for ourfpcciall good and benefit, fealing unto us the promifes, which God of his y. It ftirreth up licfltty re- I joycing ift' the^Lord, that'hce ' hath': v6iB:hfafcd in tendeu^com- paflion to loofte upon th^mand their pofterity , and thus to ho- nour and ddvancc them, pag.409 410 ^. It ftirreth wp parents to be diligent and carefull to bring up their children in the infor- mation and featc of the Lord, p. ... 410 By faith wee (houU make a right ufe of our Baptifme all .'' the dstyesofoM life, p3g>4fe The ufe W bee tralifebf Baptifme i is twofold, " i.It ferves to be a pledge and token of G ods favour : for 1. It is afealeofourRegc- rfgration by tie holy Spirit, pag. ih'm i;|l•;. I _ _ .f"/ ryO '41* - ' 'tf, '■Baptifi'rtC''ii a '(olemne teftiiTwiny \'4 5. Itftirrcth up continual! watchfulneflfe to fhun whatfoe- rcceived in his Word and Sacra- vcr might breed danger, or pro- ment. ibid, cure Gods difplcafurc. P'4i4 %. Weigh and confiJer the 4 The thrcatnings min- blfffld ft.nc and condition of gled with faith, caufe forrowfull them, who bee reconciled unto melting or relenting of heart for God,&£. ibid, finne committed, p 424.415 4. Having troth- plighted J. When wcc fee by faith our felyes to Jefus Cnift unfai- from what mifencs wc arc dcli- nedly. Wee muft awaken and vcrcd, of the free gr ice and mercy rowfcu{)our foulcs to rejoycc in ofGod, our Vc;»ts are enlarged in him. P34*i ptaifc andl^thSnKSgivjng, p 415 This life4*ijf^ithis moftfxcellent and comfortable : for, 1. By faith wee%^dir«^ed to fcekc and follow 'Sft^<:^rift, till wc come to be aflfured that he a dwfl- ^ '-2^- A Tt^y^fth^yutcifoJH mattes 4weUech in us as the founcaine of chearefulneflc. fbid. life, and that in hitn wall alfo die in all the parts of it with joy and futh^ ibid. SpeciallT^exts of Scripture expom^ dedin this Treatife. ^^^.ij.^.par.i.cap.g.pag.ip. f*<7«^.i4.3 i.par.i.cap.9.pag. i^^>I 2p,& ca. 3 pag. ip. Exod,\^.g par.i.cap.p.pag.i2p. 2 CAr*;;, 2 0.20. ibid. P/i/. I p 1 2. par. I .cap. S.pag. 1 g 8. ^.r4.32.par.i.capp.pag.i29. /«rr.i 7.p.par.i.cap.8.pag.ico, i74^.j.4.par.i.cap.2.pag.i2. ^4//^.5.i7.par,i.cap.8.pag.i5. yi/4f/A.p.27.2 8.par i.cap.^.pag.7^, Mtitth,\6,i 6.par. i.ci»p- 3.pag.28.& cap.^.pag,72. Matth. ip. I y.pa. I .cap.S.pag, i n, M^nh,22.i i,par.i.cap.4.pag.5 1, ^wz/^.aj:.! i.par.i.cap.4.pag.53. -^»47-P.par.2.cap.^.pag.7|.74. -i«iii.i3.par.i.cap.a.pag.8. M.i.4P.jo.par*i.cap.6.pag.76. /'.i.cap.4.pag'52. I Or4 4 par.i.cap.S.pag.ioy. 1 Co/-.io.2.par.i.cap.p.pag.i:p. I Cor. 1 3 .a. par. i .cap. j.pag. 1 6 .& cap.4.pag 47.4S. I C'<7r.i3.ia.par.i.cap.4.pag.42.43. 1 C'(7r.ij.2.3,4par.i.cap.6.pag.7f. 2 C«r. 10. 5. par. I. cap. ^.pag 16, ^C*r.i3.j.par,i.cap.8,pag.ioo. Crf/. j.6.par. I .cap, 4 pag.4 1 . Efh. 1.13 .par. I .cap. ijpag. S. -^^^.3.ii.par.i.cap.3.pag.30. 2 77»w.i.5.par.2.cap.i.pag.ip4. ^'^•?-5.par.2,cap.2.pag.2i3. Pffi/em.verf. 5 .par. i .cap.p.pag 130. ' 'g?^,4'2,par.i.cap.3.pag.37. •"tf^.ii.i.par.i.ca.3.pag.23.29.&par.2.a.i.p.2i4. /4w.2.i4.par. I .cap 4 pag.5 3,&c, •'Ww.2.2o.22.par.i.cap 4.pag.44. /'*».2,26.par.i.cap.4 pag,43. I /<'A.3.8.^.par.i.cap.8.pag.i I J. I foh. 5 . i.par. I .cap.4.pag.45. I Mj5.i8.par.i.ca.8.pag.ii^, A TREATISE OF FAITH. The firji Tart. CHAP. I. Of the divers acceptations of Faith, T is expedient and neceflary that all Chriftians (liould acquaint them- felves with the dp6lrine of Faith, becaufethe lafetie of all Chriftian Religion doth depend upon the right underftanding of this mat- ter , and Satan with his fubtleties bath ever endevoured to obicurc this dodrine by the mifts of So- ph] foes, or to weaken it ibme other wayes , that he might rob God of his glory , and the Church of the certainty of her (alvation. And if the necedity of a thing knowne and acknowledged ftirre up to enquire into it ,. and labour B after §.r. Tht necefsitit of Faith. Divers accfptathns of the vord Faiths Heb.ii .6. johnj. Rom.:? 28. 1 Cur.I .21. 1 Cor. $0. } 4 Aftsif,?. lRo:n 3.28. ■ Eph. 1.13,14. §. I. !Dk'crj accep- taiisnt of the tPordFmtb. I. Mit.23 2j. Rom. 3. 3. Gal. 5.21. Titus 2.10. X Rom.ix.3. 8c 14.1,22. 3 A&s 17-3 1* 4 ! after it,this alfo may provoke us to fearch and enquire what • faich is. I Faith is of the number of thoTe neceCTary things which are neceflarily required to the obtaining of others ; and not of thole which are wrought by compulfion , or by any neceflary caufe compelling. As if a man would /ee,he mull open his eyes,and yet he is not by externall violence forced thereunto, i. No unbeleever can pleale God : for how fliould he who is incredulous and divided from God,pleafe him wliO is moft true andfaithfull ? Salvation is in the plea- lure and power of God , which he diipenceth according to ! his own, not our will. But he accepteth none as righteous to life, but them that beleeve. 2. The quality of this pre- fent life and our habitation,in which we are abfent from the Lordidoth evidence the ncceffity of faith : asa fonne that lives from the prc-^nce of his Father inuft beleeve his let- ters and meflengers fent unto him. 3. The quality of things neceflary to be knownefor the obtaining of falvation is fuch, that they cannot be apprehended or received without it. As in humane things the quality of Arts and Sciences is fuchjthat they require underftandingjbecaufetliey can- not be conceived vvithoutit : fo in things divine faith is re- quiiite, without which we can never comprehend the my- lleries of falvation. 4. The gifts which God beftovveth up- on bis children, the graces which the KoIyGhoH: doth worke in their bearts, doe neceflarily require faith by the ordinance and determination of the Lord' §. 2. The word Faith inScriprure is taken diverffy, 1 . It is put for truth, fidclitie or faithfulneflfe , conftancie and juftice in word and adion,promife or accomplifhmenr. 2. By faith fbmetimes trueChriftian knowledge andper- fvvafion, or the meafiirc thereof is to be underf^ood , fpcci- ally the found knowledge of Chriftian liberty in Jefiis Chrift. 3. It noteth a fure teftimonie,orfirmc dcmon^ra- tion of a thing to come. 4. It fignifieth the doctrine of the GolpelJ, and S Chrift the iubje^k of the Scripture, which preachcth falvation, to be no ©therwifebut by faith in ^ Chrift: Sorts of Faith y&c. Chrift : and ib.is Is called by Divines.faith which is bclce- ved. 5 . It is taken for bclecfe of the Golpel, the habit be- ing implyed in the a(?>, the gift in the excrcifc : which is thefaith whereby we beleeve. And this isexprefled by thephrafesof^r/r^t/*';?^ CJod,BeIcevingo» Cjod,Beleeving on Chrifly Beleev'mg the Prophets, 6, Faith i s put for un - feigned profeflion ot faith,joyned with fervent delire to fur- ther ChriftianReIigion,and agodlyhfc. ^. I* Faith Signifying beleefe is ufed to note, i . an or- dinary knowledge and bare afTent to the hitloricall truth of Scripture, grounded upon the authority and truth of the Speaker » though ibmetimesholpcn by experiments, and other inducements and probabilities of the thingstand this is called faith HilloricalJ, that is, anaked, impcrfc6V,dead aflent^wirhout truft or confidence in the mercies of God,or adherence to the Commandements. Howbeit we mufl not imagine that faiih is reputed unlbund,or not lalvificall, be- caufe hif^oricalJ (rather it is oftentimes unliiflicicnt to (ave, beciufe it i% not lo fully hiftoricall as it might be ) but the name of hifioricall faith arofe hence , that fomc arefaid to beleeve, who did never embrace Chrift as their onely Savi- our with all their hear^s, nor confidently relie upon the promifes of mercy : otherwile faith jullifyingdoth more certainly beleeve the truth of the hiftory of theGcfpel,and (bis more hirtoricall than thefaith called hiltoricall. 2. It is taken for an affiance of heart embracing the Word as good ; which in refpeft of theobjed may be diftinguifhcdintoMi- raculous or Ordinary. For the objcd rf faith is either Ibme jpecialland fingularpromife, and that both for the doing of fbme extraordinary cft'ed>whercin we truft by a miracu- lous active faith; and for the obtaining offomefpirituall or bodily good thing after an extraordinary manner , where- on we truft by a miraculous palTive faith, as it is called : or cKc faith doth refped the generall and common promifes, which are made in the word of life, and madegood to them that beleeve, whereon we reft by faith ordinary. But faith Miraculous and Ordinary are not divers gra- . B 2 CCS, ^ Adi 6.7. & GjI.i.ij. & Gal. J. t», 14. f John f. 45,47. Jolm 1.22, 2J. Luke 14. If. Ads 26.27. 6 Rc^m.i 8. Gil 6,10. A5t$i4 %y.. Mu.9 t. I ThclKi.j. Sorii ofFiilh. J am. 2. 1 9. 24, Ads 26.27. H'jtoricd I Faith. I Faith Miracu- lous. I Cor.ij.j. MJt.2I.»I. Mirkc-9.2j. Ads 14-9. Luke 17* 19* f i- .. \Z(tnchJere- \dempt lib.i.e, ii.inprxc.i. Se{f,de Fidc» Thef.t. Faith terriporarie and juflifyif^f* Faith Tempo- rary. Mat. ij.aOjXi. Luke 8. 13,14 Jufltfytn^ Faith. Luke 18 If. Mat i^.ij. Afti 24 14. Afts 159. Pfal.119.6tf. Afts 17.15. Gal.j.*. Rom.4.3. Joiin J.24. Ads 16.34. & 18 1. John 14.1. Rom.9.33. CCS, but the fame grace exercifed about divers objefts, The grounds of faith are different, and lb are the effeih and adjundls that flow from thence: but the grace it lelfe one andtheiame. As the Fathers beleevedrpeciall revelations and extraordinary promiics made to them, by thefame or- dinary faith by which we belceve the common promifcs of falvation revealed in the Word : fo the fingular pro- mifes of God made to (6meBeleevers,concerning the wor- king of miracles , were embraced by the (ame faith by which they did adhere to the general] promifes of mercy, or were railed up to the doing of afts of love. For that faith which doth receive the more excellent promifes (as are they concerning Ipirituall life and falvation ) can much more lay hold uponoiher promiies of an inferiour nature, if, they be made and certified unto us. That faith which is carried to the generall promifes , is either a confidence vanirhing,uncertaine, not-rooced, cal- led faith temporary; or an affiance certaine, well-planted, conftant,knovvnebythename of juftifying orfaving faith; fo called from the principall eftedl. For to jufiifie is not the full effect of this confidence or affiance , beyond which the cfficiencieof itdoth not extend: but becaufethis is the principall thing wherein the force of true faith is occupied, it is 16 called. Juftifying faith belecveth the hiftory,puri- fieth the heart , fticketh to the Commandements, recci- vcth the temporall promiies , vvorketh by love : but it is I called juftifying from the principall eft'ecl , as thefoule is ( called reafonable from the power it hath to invent, judge, and difcourle, not that thefe are her onely faculties. 1 n the Scriptures of the New Tcftament this faith is unfolded in thefe and fuch like phrales, To heleeve God^To heleeve in or u^^n God) To heleeve in or upon Jefus Chrifl- > To receive him-, To receive the teftimonie of Godj To heleeve the Go- ! ffel,To receive the fFord of God. j Tohelteue God fignifies no more bat toaffent to that which the Lord fpeiketh : but helteving, as it belongs to ltheiindcrftanding,is the root and foundation from which \ confidence Not thehabn^ but iheaU of Faith required. confidence of the heart doth Tpring and flow : and fuch a beleefein the mind is fignificd in this and all other phrafcs, as is alvvayes necelfarily accompanied with truding in God, for that which weebcleeve heecanand will bring to pafle. And the other oftrufting to, or relying upon is im- plyed , whcnlbever wee find that afcribed to helccving which cannot be obtained without faith in Chrift. And if weefearch the Scriptures, wee fliall findthefe phrales. To -.R«m.4 ?.w;th Rom.4.^a:^Rom.To lo.n.Jr.h.?. belceVCaGod.and tO jo^jiAa i9-^,joh.i II. Aa.i5.j4. with ji. Mark, bclecvc It) Godj to 1.15. Gen.iy.5. withRom.4.3. 6 F.xod.i4-3i- an.4 irrtn^rt- t^na ^«J ►U^ X9.9. r.uk..4-i5joh.'..'-j cjoh.,.j5.j8. En,y impott One and the 28.16. with Rom.y.}3. fame thing. A prepo- The i/(ir«v prepulicion a Tervcth of;cn,timr$ to (^tion ^ IS added tO note the accHfative cafe, and is ufcd or omitted 1 1 1 w;thoutanydifllrcnce,Deut.7.6,7i Sa1n14.j7.tfa. tJCJeevC , When nO- j3.15.job24.11.Deut.1M6. Pui.io6ii,i.. Eiiy thing but a (Tent of 4J.10. TheSeventic tranHate thepartiJc5/;>mc- • j ■ r -c j timcsbyJr,Jerem.ii.^.iChro,.2Lo.Pfai:78.3i. "^"?^. ^^ ^mfied ; ordinarily bv 017. ffal.4.<<. ani 11.4.5 and 15 i- & it is pUt without and}7J. Pfal. 118.8,9. and 145.}. Sometimes thty ^ ct^rf^nr^Cr'.f^n ,n,U^,^ omit it Altogether, Exod.i4.;i. and ,9.9. Pfal.io/. ^ T^^^POllt'On When II. Gen i5.tf.andfomctimcsth;yaddctheprepoli- truft Or confidence is tion o^, where the //f4r-wbath no particle, E(ay .'—.^i.'^J A\/f «-. t^.x6. in Che New Teftament, u, Jd h are often impllcd-dMoreOVer, put interchangeably one fur another. Mark-i 9. & WCC rCad fometimes II. Mat II. I. Mar.i.iJ. Luk.23.42. Rom 5. ii. ^A. r^.vA „/" /^Z. a Gal 5.r% PhUj 3. t Tim.j ir.. EphcCf.,.,. And '^^ /^''^^ ''^ 6 ^''{/?> theHeathfn greeJ^ ufe bfottit, as Xemfhtn, ih- dr faith which is by Christ: lometimes faith on Chrfsi;znd(omeumcs faith in Chrifi: which fevc- rall formes of fpeech note much the fame thing, but that (as feme learned menoblerve) thefirft maybe conceived, as propounding Chrifi the fimple or jed^ of faith: The lecond phrafe, Chrift the Objeunded as the way and meane, by which we come beleevingly to inhere in him. §. ^ But evermore when faith is required, it is not the facultie, whereby we are apt, andfurnifhed tobeleev?, but the ac> and exercife of that habit, whereby we execute the fundlionof beleeving, whichis tobeunderftood. Forth-s is that which God commandeth in the Scriptures, net that B ? opr Af 5 I(?.JT. l-jh.i.Tr.Sf j.tf. J jb.i.ii.& 3.53. .Mark.i.tJ. A&it.i. & i. I. I Ccr.j H- d Rom.3.i2,t*. Ads 3.i«- Gal.2.i(f. Pliil.j.i^ I Pet.i.ii. Ai:>s 24.14. Co'. 1.5. Gal.3.»/f. Epher.1.15. 'Bajne'm^ he'". Ki). Doa.:. I^t the habit, tut the a(l of taith is required. f X- h'hatjufiifytng Faith U, J Cl)ron.io,8 0. Mark 1^.13. Jofi.I.T;. 6(141. Joli.j.iiJ. ASi 8.37. Rom.i.ief. iJoli;3.33. Ephcl a.S. Afts 11S.31. Gal.2.T5. A&13 35. 8e 1043. Rom. 4-3. Numb. 14. II. Deut9.2j. Pfar.ya.it.ii. Luk.1.45. Joh.20.29. Rom?. 35- §.T. What, juftifying Faith iSi ourlbuIeS be adorned.with the habit of faith, though that be neceflarie, but that wee bcleeve in him. BeUeve in the Lord y our ^od. RepeKtyeeandbeieevetheGejfel. J f thou canfi helecve^ all things are fojjibleto himthat beleeveth. But/ts wany asreceiiiedhim^ to them hee gave right to he- come the fans of God; even to them that beleeve on hu Name. Tee beleeve in God^heleeve alfo in mte. Hee that Beleeveth on him is not condemned. If thou beletveit -with aUthine heart ythoH mayefi. The Gojfelts thepowerofGod ttnto falvation) to everie one that beleeveth. This is his Commandeme-fit thattvefhoHld beleeve onthe name of his fon Jefus Chrifi. fVe are faved by faith, \^^\[ one with that, Beleeve on the Lord fefm Chrifi, andthoufhalt be faved. fVe are jujlified by faith,\5 all one with th^i^Bj him all that beleeve are jufitfied from aU things-, from which yee could not be juflified by the Lave of Mofes . fVhojoever beUeveth inhim fha.ll receive remiffion of fins. P^v^h^m'beleeved (jod-, and it rvas imputed to him for righteoufneffe. And therefore the Jfraelites^xo. reprehendedjthar they beleeved notin the Lorcf : A f^e was kindled, againU Jicohyand an- ger alfo cam^ up againft Ifrael: Becaufe they beleeved not in Godi andtrujled not inhis falvation. None but thof? beJeevers are praifed ; Blejfed is (he that beleeved. Becaufe thouhaTt feenemee-) thou hafl beleeved'-, blejfed are they which have not fee ne-, and yet have beleeved. Whofoever beleeveth on him, fhallnot be afhamed. CHAP. II. Of the Author and worker ofFaithjujlifying. §. I TUftifying faith , which not onely beleeveth God (peaking in his Word , but embraceth all divine truth as containing the chiefe good of man, as being the moftperfe6^, doth neceffarily require before it faith hifto- ricall, and comprehend all other kinds under it. It may be defined, God is the yJuthor of Fatth. defined, a lively and obediential! affiance or confidence, whereby wee reft npon Chrift for fa Ivation, receive the promiles of grace temporall and Ipiritnall , ftick to the Commandemcnts as good both fimply and in comparilbn, and feed upon the word with favour and delight. More largely. It is a wondcrfnll andfiipernaturali gift of gracej wrought by the Holy Ghoft, through the minifterie of the Golpel,inthe heart of man a finnerjacknowledging and be- wailing his offences, whereby hce doth not onely afl'ent to the whole truth of God, and is certainly pcrflvaded that Je- fus Chrift is appointed of God to be the Author of falvation tothemthatbeleeveinhim, and his Saviour if hec doebe- Iceve : but doth relye, caft, and repofc his fbule upon Chrift his Saviour,and by him upon God as a loving Father in him, cleaving infeparably to the Word of truth, as good both fimply and in comparilbn, and feeding upon it as thewhol- fcme food of life. §. 2. God theFather, in his Sonne Jefiis Chrift onr Me-! diatour by the Holy Ghoft, is the Authourand worker of Faith, As falvation, fb faith is the gift of God. It is through grace that men beleevc. Mo man can come unto mee^ ex' cept the Father which hath fent mee, draw htm. Everie good thing comes from the Father of lights : but faith is a giftaftera i'peciali manner, moft free, and profitable, com- ming from the grace of the Donor, beftowed upon us when wee are everie way unworthy. It is fnch a gift as comes not from common bountie, fuchas God made fhew of in the creation: but from a fpecia 11 favour, which heebeareth his in Chrift Jefus. The Scripture is cleare and evident herein,& fkongreafons may be deduced thence to prove it. For of our (elves wee have no power to beleeve, or to pre- pare our ielves thereunto. There is no fuch Icile in our hearts , whence fuch fruit fliould fpring. The meanes of grace, and the operation of the Spirit accompanying it, are free and voluntarie. No man can beleeve, unlefTe he be cre- ated and formed anew : but regeneration is a free work of Gods grace and mercic. B 4 Faith ^ §. t. God !>. the Au- thor of Faith. Ephefi 8. Phil. 1.29. Ads 11^.17. h.644. I I-^- Fattb U imperfeBj though a worke of the Hpnt* Hcb.i2.i. 3 Cor.^.i?. Hum. 15. 15. How fie are [aid tOTCc-iv:the Hoi) ^hoft by faith. £pher.r.ij. 'Horv the Spirit it vhtainedby payer. LuLii.ij. §. 5- Faith u imperfeB, tkoKgh arrdr^ of the Spirit. Faith is the worke of God the Father in Jefus Chrift. For as the naturall head doth not onely givefenfe and mo- tion to all the members now conjoyned , but doth fend forth chofe bands, whereby they come to bee coupled with it: To Chrift doth not onely give fpirituallfenfe and motion to his members already united unco him by faith, but hee is the fpring whence this finew of faith doth flow and ifiTue unto us. The Spirit of God is the principal! worker of faith : and hence we are (aid to receive the Spirit of faith, that is, the HolyGhoft, in and through this gift of faith, which hec worketh and continuethin us. By faith we receive the Ho- ly Ghofl-: and faith is the worke of the Holy Ghoft. The aion of the Holy Ghoft creating faith in us, is before faith: But the beginning of faith is the receiving of the Holy GhoR ; and faith being begun, the gifts of thelpirit are more and moreincreafedbyir. Faith it felfc is a worke of the fpirit: but an augmentation of thegraces of thefpi- ritisobtained by faith ; and the more our faith dilateth it felfe, the more plentifully doe the graces of thelpirit, flow into us from Chrift; Of rehofe fulnefje wee receive grace for grace.. Faith doth obtair.e the Holy Ghoft by prayer : and prayer fs an aft of grace and of the Spirit, as faith is a work of the Spirit. Before wee can lift upourfbules unto God, the Holy Ghoft muft defcend into us, and lift US up: for wee move not, but as wee are moved. The Holy Ghoft is given to the Eieft before they aske: but a greatei meafure of the Spirit is obtained by prayer. §. ^. Faith is not alike in all, in none perfcft, though it be the worke of the Spirit : for the Spirit v\orketh faith, not as a naturall agent, which |:»utteth forth its power to theutrermoft, andalwayes producechIikeeflFe(5is, if it be not hindered : but as a voluntarie agent, which putteth not forth his power to the utmoft, worketh according to his pleafureinwhom hee will, and as hee will^ but not in all alike. The Faith u tmperfeBj though a rvorke of the Spint' The Spirit worketh faith not by morall perfwafion, onely inciting tobeleeve, and leaving it to our free choyce, whether wee will alTent or no: but by his powerfull operation , and omnipotent hand put forth for fixh a purpofe , hee produceth this gracious effecl:. There are no leeds of faith in our nature, out of which by meere outward teaching wee may bee brought to beleeve : for then fliould faith bee naturall , as all other things are, which our nature can attaine to with outward helps. There is no fpirituall life in us before the infufion of grace , whereby wee fliould bee able to embrace the perlwahons of the Spirit: for then wee fliould live fpiritually of our felves before wee arc quickened by grace. If the Spirit of God doe onely move and perfvade to beleeve, then God doth not make the beleever to difter from the unbeleever , but the good ufe of his owne free will. It is of grace that man might beleeve , and fo might hee that continueth in infidelitie, for hee received equall aid? and was e- qually perKvaded and incited by the Spirit. But if the queftion bee, why doth the one beleeve and not the other ? it is not the Spirit here that makes the difference, but the good ufeof mans free-will: and lb, that manisina- bled to beleeve, it fliould be of grace; but that he doth be- leeve, and fo differ from other men, this fliould bee from himfelfe. ^^Theiame power that raifed Chrifl: from the dead, is faid to raife us up to beleeve. If an hand or eye bee wan- ting to a man from his birth, can any power rettore them, but the Almightie power of God, by which the body was at firfl framed and fafliioned? By what power then is this hand of faith created, which reacheth to heaven ? this eye which doth fee the things within the vaile, which concerne our peace? ^ This further anpeareth by the caufe that movcth the Lord to beftow faith upon fome, which ishisfree, eternall, unchangeable grace and iovej whereby hee loved them tobc made he'res of falvation, before the foundation of the earth was hid. For fo farre as God cffeflually Fdith u tptwer- 3 Ephefi 153 10. Coll. II. r Thcfl'.i.^. 1 Pct.i.y. ' 2 PfM.1,2,-. 1 Th fr..'.n. 2. Tim 1.7. ; Cor.ij.4. -'^ually willethandintendethcowork, 16 farheputceth forth his Omnipotent power to accorrplifh. But G(kJ doth intend, and effedl:ually will to draw Ibme unto him before other (bme. §. 4. In producing faith, firfl: God beftoweth upon man the gift of underrtanding and (pirituallwildome, opening and illuminating the eyes of his mind, to know the pro- mile in Chrift, and to judge and cfteeme thofe things revea- led of God, to be the moll undoubted and infallible truth. Thisunderftandingisrequifitetofaich : foritis impoffible for a man to beleeve that, whereof he hath no knowledge or underftanding. Out of queftion,faith is a moft wife gift, or grace of Gods holy Spirit, making thofe that bee endued therewith wife untofalvation : which wee fliall eafijy di(- ceme, ii^ we conflder how great the fubtiltie of that old Ser- pent the Devill is, as alio the dcceittulneflc of finne j both which are defeated by faith. This underftanding is the gift of Gods grace ; for as rea- ibnable underftanding is beyond the compaffe of that knowledge which the beafts have by kind : fo is this under- ftanding far beyond the reach of all that wildomc left in cor- rupted nature. It is a work irrefiftible, for it is wrought ac- cording to the purpofe of the Lord, and the counfcll of God cannot be fruflrated. In illumination the mind fuffercth not from any natura 11 power, which it hath to conceive or underftand fpirituall things, but from that ftatc of obedi- ence that the mind ftandeth in unto Almighty God, where- by it muft neceflarily fee whatlbever he will enlighten it to behold, andfet before it. There is no natural! power in an eye now blind to receive fight : but if God will enlighten, it muft needs fee : So there is no natural! power in the eye ofthe mind now become darknefte, to receive the light of favingknowledge,which is everie way a thinj;both for mat- ter and manner fupernaturall unto it : but if hce open the eyes of the underftanding,and ftiine into the hcart,it muft needs underftand. Secondly, God doth infufe orpowre the habit of faith 3. into if Faith u the gift of Cod^ and a i\ of Man , II Er>hff.T 18. Luk. 1^.45. Joh.6.44. Efay 5<-.). I Cor.r.T4. Rom.j.>. into man, whereby hee girethtovs'ill to come unto Chrift, and to enjoy him. TZiehd^ worke of God is Fgnihcd m Scripture, by openhg the eyes of the UKderfiandiyig : the Ic- cond by Gods drawing m : both, at leaft figuratively, by tl:e epetfiKf of the earcy the o^eytr/ig of the hearty the taMiyjg Away theh^artoffione, a>:d givtrganheartof fl^fh. This fecondworkis requifite to faith ; for as a dead man can doe ;ioai'tofiifeuntiil a living fouie bebreached into him; nc«: a blind tye ree,un!efl"e new light be given unto it : no more can man, dead in trdpafles and iinncs.move himreifc to re- cei\ae the promifes of grace, untiil the free and gracious diipofition, or habit oi faith be infufed, whereby the will is inclined agreeably to thedifpofitionof it, tocomcun- toGod. As man cannot naturally fee or perceive the things of God ; no more can hee naturally will or defire them. And this is apparent by the hardnefle of mans heart that cannot repent,tillGodmolliheit; and by hisfliffc-necked- nefle and (^ubbornne0e to refill the Holy Spirit fpeaking in the minifleric of the Word, until] hee bee renewed and changed by grace. This habit of faith is received, not by any natural! difpo- fitionofwillin us to heavenly things, for then man fhould live Ipiritually ofhimlclfe, before the life of grace beput in- to him: but the heart, as it ftands in obedience to Gods Almightie power, to take what ftamp hee fhall imprint, to follow him whither he fhall draw, and to concaine what hee powreth into it, admitteth this habit. And as the beginning, fotheincreafeandprogrefle, the confummation and perfr6Hon of faith is the gift of God, the work of the Spirit. Of God theincreafe oftaith is to be asked, and from him it is received. As wee cannot will to bcleevc, unlefle God prepare the heart and give that will ; no more can wee wiJlto perfevere in faith, or goe forward therein, unlefle Goddoeminifterflren^th, and fuflaineus by his grace. §. 5. Faith then is the gift of God, and the a6l of man : a wonderfull and (upernaturall gift of God, and a Lively motion i Tfieincrcafeof faith isof God' Heb ii.a. Luk.17.5. Mark 9-24. Plrl.i.fi. iThctl. 1.3^11. §. y. Faith is ttie gift of0od,andtlje a^ofMan* 12 Fajth wreught by the fvord* Hab.2.4. Faith WTBHgbt bj the Wold. motion of the heart renewed by grace , and powerfully movedby theSpirit. The power to bcleeve, andvvilltonie that power, is of God : But the z&. of the will in rerting up- on Chrilt is mans.lt is man that beleeveih,but it is God on- ly and altogether that inableth,ftirreth up, putteth forward, and endineth the heart tobelecve. By Gods enlightening man reeth,by bis teaching he under (lands : and the Lord in- clining his will, hec willeth, embraceth, poflefleth and kee- peth Chrift with all bleflTings promifed in him. So that faith is the motion of mans heart wrought in him by the Spirit of God. Even as a whecle, which of it fclfe can- not move , yet being moved of another , doth move ; whofe motion though but one, isfaidtobethe motion of the mover, and of the thing moved ; fo faith is nothing but the a6lion of God in man, but confidered in a diverfe man- ner it is both the a6l of God and man : as wrought by God in man, it is the work of the Lord ; as the motion of man, his heart being moved of God, it is the a6l of man. For the a(5tionof manin beleeving with the heart, is nothing but his knowing and acknowledging of things, by Gods ma- king him know and acknowledge them ; his apprehending, , wiliing,chufing, embracing, and retaining them, by Gods making him ta apprehend, will, chufe, embrace and retaine them* It is true, that wee beleeve, becaufe wee will Beleeve; but, we will beleeve, doth note not the principal! caufe, but a caufe fubordinate, working by way of free di(pofition, which dilpofition it receiveth from an higher caufe, not |fromnaturalIftrength. ThejuTt is (aid to lively his orpne faithy and faith 15 called ours, or our evtrie , not that we are the Authours,caufe,or workers of it, but becaule wecpofl feiTe it, and are the fpeciallfubje6ts in which it is wrought by God ; and al(b becaufe it concernes our felvss in particu- lar, and what we beleeve we beleeve it particularly concer- ning our felves. §. 6. Not to difpute whether God doth extraordinari- ly worke faith in the hearts of men, without tlie exter- nal! fi'hy all bfUeve n9t that hfare the tVord, nallpublifliingof his word, wiII,or plcafurc: this \s fiire, that ordinarily the Holy Ghoft dothworke by the Mjni- ftery of the Word. 1 he Word can doe nothing without Gods Spirit: and ordinarily the Spirit will doc nothing without the Word. Faith js cz\\tdi't\t fruit of the lips: the Word is both the meane whereby we beleeve , and the fubjef^ matter ofour beleefe. A man may fee without light or colour, heare without eare or Ibund, aspolhbiyas be- leeve without the Word of God. For when faith is an affiance or periwaficn, touching the good will of God towards us in Jcfus Chrift , how can we be perfwaded tou- ching his gracious pleaf ire, till webe.icquaintedwith his word, whereby he hath declared \z ? How can I beleeve or certainly know that a friend will doe me this or that good / turne, unlefle I have his word or promiie to that effe6^ ? No more could we ever know or be perfvvaded that God would forgive our finnes , or fliew mercy upon us, fhould he not byhis Wordflgnifie and make knovvne the fame. The Word is the iVord of faith, propounding things to be belceved , and commanding us to beleeve. The Gofpel is the word of the kjngdome^the forcer ofGodtofalvation^the arme of God. Faith is the mother of Prayer : Prayeramcanesof the increaic and coniervarion of Faith.The Sacraments do con- firme,confcrvejand encreale faith bq^un : but the Wrrd on- Jy is the inflrument to beget faith. Two things are here to be looked unto: Firft,that we fever not vv^at Cjod hath jOyred together. Secondly that we attribute not to the in- ftrument what is proper to the Authonr. For the Word bytheOrdinanceof God is appointed to reprefent to our minds what it is ordained tofignifie, and by it as an in- ftrument it pleafeth God ro worke: but the whole force, efficacie,and power doth flow tTomGod,and he that created man at the firft,is his rcftorer talife ct email. If it be demanded, why doe nor all he!eeve that heare the Word ? The anfwcr is , Mans wilfulncfTe is the fiinda- mentall,radicall, prime caufe of obftinate unbeleefe ; and he 13 Efjy j7. ip. Rom 10.8, John 11^6. M.rkc I 15, Rom. 1. 16. Iricrc'ijtd by PmycT arid the u/eofthc Sa- (ra./icnts. Mirke 1*20, 1 Cor.i 1 6. Hrhy nil do not beleeve ihit hear the IVord, , H Though faith tetbepft of God, men mufl ufcihe meant f to obtaim it. Faith is Gods gift ^hut me muf. ufethemennsforiu hebelecvechnot becaiife he will not beleeve; which di- fpofitionthewillhathof it I'elfe by nature. But the realbn why one beleevech and not another, is, becaufe the Holy Ghortdoth not inwardly teach all men, but whom hce will, and joynehiscflicacie to the Word preached and ■heard in whom he will. Thecaufeof this his will wee arc not bound to render, we cannot render, but muft reft in the good pleafure of God. And though no man doebeleeveby the extornall hearing of the Word, unlerte the inward operation of the Holy Ghoft regenerating and giving faith doe accompany ir, yet muft all men give attendance to the hearing of the Word preached, and diligent reading , becaufe itisthemcanes thatGodhathordainedfor the begetting of faith , and by precept divine they are thereunto obliged. Neither (liall it excufe any man to fay , he could not beleeve ; and if he fhouldmaketriall, hiscndevourwouldbein vaine. Such frivolous pretences fhall nothing availe before God. The I lefle able we are to beleeve of our felves, the more carcfull fliouldwebe toufe themeanes that God hath ordained, that we might obtaine it. Marriage was never held fupertiu- I ous or unneceflary for the propagation of mankindjbecaufe I the reafonablefouleisnot generated by our Parents, but immediately created and inftifedof God .That faith is the fole gift of God, wholly infufed, not partly acquired by us, (hou Id rather incite than any way abate our endevours -for attaining it. For faith is not given but in the ufe of the meanes : and though he give not faith unto all men, he vio- lently with-holds faith from no man that feeketh it, buc denieth it juftlv to them that willingly prefer the pleafures of fin before tnc pearle cf the Gofpcl. And as Chrift in- fufed not humane life inro trees , ftockes, and ftones , but into bodies pafTively organized and figured for the fit ha- bitation of the humane ibule ; (o neither doth he ordina- rilybertow fupernaturall grace on everyone that hath a re afonable Ibule , butonfuch onely as arc by him paflively prepared for it. The Faith prefupfofeth knorplfdgi Thcconclufionis, thatwemuft vvaite daily at the pofts ofwifedomesgate, meditate rerioufiynpon the word of life, and nounfli the motions of Gods Spirit, as the means whereby faith is begun and encreafcd in us. 15 CHAP. III. ^f J '*I^ 'fj ''^^^ F^i'th^what it is, and what thinge are implied therein. ki TUftifyfng faith prcfupfofcth the knowledge of I God and Chrirt, of the precepts ofthe Word> and promifcs cf the Gofpil. Knowledge is an antecedent, if not a part of faith. Knowledge, I (ay, not of thereafon and nature ofthe things, but of revelation which reftsin the meaning ofthe telTrmony diftinflly underftood. The things which God commandeth us to beleeve exceed aU natuiall capacity , cannot bee known* in their eflence and properties, as things natural! are by the light of rcafon: j But every beleevermuft know it to bee the Word of God j which he receiveth , and what is fignified thereby,and the things tobee as they are revealed, though he cannot com- prehend the reafon or caufes of them. Knowledge is put for faith, as that which ever accompaniethit. When God cnricheth men with faith, heeisfaid to open their eyes jo reveale unto them the my fiery of his n'/7/, and they are faid [ to be taught and infirnHed of him. Out of queft ion,faith is ! a mort wife grace, making them that bee endued therewith j wife unto lalvarion , and that evident to the beleevcr 1 which of it felfe is incomprehenfible. In faith hiftoricall there muft bee knowledge of the hiftbry and truth of the Gofpel , much more in faith juftifying. There is fuchre- ' lation betwixt Faith and the Word, that without the| Word there can be no Faith; as the foundation being taken away, that which fliould bee buih upon it cannot (hnd. | The order whereby men are brought to the faith, isthis ; firft they hearcand then they bclccvc. Faith is an aflent to ! thct f I. T a'uh prefup- pofcth l^nviv- Job Jp If. Joliii I/.j. i Tim. I, I 2. I Tim. 1.7. Ads 16.18. iMit. ir.ifjig, Eph. 1.8,9. Jolm 6.45^ i John A i6> Rom. 10.9, John xo.ji, Rom.10.17. tfay 5^. J. 1 Tim.4,<. Col.l.<.& 1.2.. Eph. 1.12,13. I /Vds4.4. j . i-r j6 ' PopifJ) ohjeifi ons prevented. z Cor.io 5. BdUc]u;tif. Lib.iX.j. Popifh ObjeSiions prevented. Rom.io.14,17. z Cor.4.14. I Cor.i j.i. Bell, ubi/upra. the truth and promifes of God. But no aHTent can be given to a thing utterly unknovvne. What is more abfurd than to dreame of a blind affent to we know not what , to a thing we never heard of? Hovvlbever faith apprehends myfteries not to be inqui- red into, yet the propofition and do6lrineof all the Ar- ticles of faith muft be diftindly conceived , that a man be able to underftand what they are. If a man cannot give a reafon of the thing beleeved, he muft be able to give a rea- Ibn of his beleefe. Faith captivates our underftanding un- to the obedience of Chrift , but is not ignorant of Chrift, or of his doilrine. It giveth credit and fubmitteth to the truth acknowledged , though it feeme abfurd to carnall realbn,but it cherifheth not ignorance of divine myfteries exceeding all humane capacitie. iLfubjeiteth reafon to the doflrineof God and his revelation, but it neither extin- guifheth the nature of man , nor the light of reaicn. Faith is not a brutifli captivitie, which yeelds up her eyes to be put out : but the underftanding receiving a more excellent fight by faith , yeelds up the worfe , and doth not lofe her light , but exchange it for the better. There is a double aflent ; one from reafon, the other fom authority: both are made with the knowledge of the Minde- Knowledge is included in both ; in the one of the caufe and properties, which is ftri is die knowledge • of Faith is grounded on found knoroledg e . 17 of that which is nbt revealed : for faith not onely goeth be- fore fuch knowledge, but utterly repels it, never admitting any curious fearch into Gods fecrets. But in things revea- led faith knowcth what it bcleeveth , and by beleeving knoweth the more. Faith is the cau(c-of more ample know- ledge: but fome knowledge of Gods will and plcafure is antecedent to faith. And this knowledge nxiftbe diftinift, found, and ccr- tainc. For faith divine is fureand certaine: therefore the knowledge whereupon it is grounded muft be iuch as cannot deceive. The aflent which faith gives to the Word of God is abfolute and unlimited , wliich can never bee ycclded,unJeflc being certaine in it felfc, weeknowitcer- tainely ^s it iSy and be aflured that we conceive of it aright, a The examination of DotSrines by the touchftonc is com- manded of God , b and wonderfully commended by the HolyGhoft : «^the negledl of examining what wee heare, dothbring great peri 11 and danger ; for Iuch as receive do- ctrines upon the credit of their Teachers are ever unfetled, apt to be feduced, and ready to ftart back in time of trou- ble, ^ Certaine knowledge is to be begged of God, both for our felves and others : and « thanks have beene and fhould be given to God for thi? grace and mercie vouchfa- fed unto the Saints. The Papifts have much extolled the Colliars faith, com- mended ignorance, and difgraced knowledge, as i^i'mh were much better defined by ignorance, than l>y know- ledge : but when they areprefled with evidence of Scrip- ture in this point, they grant that knowledge in all funda- mental] points of Religion is nccefl',jry for lay people :;ir\d would colour the matter, as ifthey meant the knowledge ofreafonvvas not neceflTarie tofalth, but of revelation one- ly. Not to difputc of their meaning in thofe propofitfons, (though their words andpradice, and matter increated of, fuflficicntly argucthe vanitieof thatexcufe) wee may take them as they fay, and fpare labour to prove that faith can- not be a blind af^ent , becaule wee have their confelTion C for mdl be d'fiinSf^ fluid, ctttaim. a iTbeff.j. 20,11. Col. 5. 16. rjoh.4.1. b Arts I7.it,l2. c I Reg. I J -20, 21. PiSa 15.1,24. d Pfal.nji.il, ;j,-73,r44. Col.i.o. 8:2.2. eEpfier 1.1^,17. 2 Cor. 8.7. Htjiui eonTT4 rSrtnr.lit.i. leUar. ,^<- fm/fif. I...C.7 $ Jni,. cittm. Ttlet.iMjfr. Sa ■ cerd.l.i, c4p-t» TW.P.wihii' triple accu'atioi: oili.irhit*. f-5- i8 Faith u an ^J]em» Bom. 1. 1 7. ic I Cor.t0.i5. &ii.i8. ^ Cor.13 5. 1 Pet.i.v I Pet. 3. 1 '. Rurr.i; 1,2- 'In ^hatrefpe^t \f»ith U implictte. ■Joh.io 9- Mat'b.iif 11. Uik.it.i5- Aft; I. •^. Ma. 14. &II.1. ;joh.43MJ' ;Heb.ii.3i' ' for It, chat faith requireth knowledge of revelation. Theimplicite faith then of them that know nothing in Religion, bucbelecve as the Church beleevetfa, notunder- I ftandingwhat fhecbeleevcth or proteflech, i.s moft abfurd : j but when wee know Chrirttrnly, and whatfoever is ablb- lucely neceffarie to lalvation, there bee many things wrap- ped up from us, which wee ought to belecve, in which re- fpc(?l Faith may be called implicite, or infolded. For being compaifed about with milts of i2,norance, wee actaine not the underftanding of many things revealed : of which wee ttiaynote verie many examples inche DKcipiesof Chrift, having not yet obtained lull illumination : and in them, who being oncly ftirredupby the miracles of Cm if>, went no furtherthan to acknowledge him to bee thepromiled MeJJlas. So that when a manknowes and undcrlhndsin gencrall the fubftantiall articles belonging to faith, which are contained in the Scriptures, and is ignorant ily in the particulars whereby the faidgenerall articles aredcmon- rtrated; and when withallheeufes chemeanesto increafe inknowledge,byfearching the Scriptures, andheariiigthe I V/ord preached: in this cafe his faith maybetrue, thoughi I infolded in many particulars. Faith alfo may be implicite in another refpefl : f6r ma- ny that truly beleeve, cannot certainly affirme they doebe- keve : which befalleth them that are touched in confci- cnce for finne, whobewaile their offences, and defire tobee reconciled unto God. Now as in the little tender bud are infolded the leafe, the blofTome, and the fruit : fo in true ibrrow, broken- heartedneflc and unfained acknowledge- ment, filth and many graces of Gods Spirit are infolded. But this is not properly underftood when we fpeake of im- plicite faith, neither is faith lb much wrapped up in thefe grace.'?, as the fight of faith and fenfc ol comfort hid from their eyes that be diiirefTed. §. 2. Faith prefuppofeth knowledge, and yeeldsaffent to the word of grace, relying upon the aurhoritieof God, whoistruein all his fayings, llncere, faithful!, conltantin all Fatth is an ^£ent. all his promifes, & can neither deceive nor be deceived. ^- braham beUeved God ; the word imports, hee thought the words of God to be rure,certaine,rtablc,and conftant. Mo- y^j faying) IfraelwiH not heleeve we, mcancth, they would notaflent or give credit to his words. And when it isfaid, IJraelbeleevedthe Lordatjd hufervant vl/^i/^j-, thereby is underftood, that they gave credit to the word of the Lord Ipokenby his fervanc Mofes. This is cleare in the exhorta- tion of Jehojhafhat unto the people, faying , Beleeve in the Lord your God,fojhallyo(t be eftabltjhed ; beleeve hi.s Pro- phets,fo fhall yee projper. Anjd thac of Davfd, I beleevcJ, therefore have IJpoken^oo ii '••'lri£ jOjJ •. n\t»i ^ Av.\ Bcleefe is alwayes grounded upon the authoritie and re- putation of him for whofe word fake wee beleeve, and murt needs have reference to fome uttered word cr revelation, asthcobje6t : but it may be iiilhined and ftrengthened by other motives and inducements, experiments and proba- bilities. ManyobjevSls of faith mayalfo bee evident, and that which is teleeved may alfo be feene : Th»mas,becaufe thou haTtfee^e met thou haft beleeve d. There i s a coinpof- fibilitie of faith and evidence in diverfe relpe^ls, whereby they may both ftand together in the fame man, about the fame obje6>, albeit faith reft not upon that evidence, but upon divine revelation. Faith and Science are habits that may ftand together. Faith by anthoritie revealed. Know- ledge or Science by evident demonftration. For albeit faith exceed thedimenfionof realbn, yet reaibn is fubordinate to it, as fciife is to underftanding : and therefore as it is no in- convenience to fay, weeunderftand the thing wee fee; no more is it to lay, wee beleeve that which is evident in di- verfe refpe<5ts. Many divine things touching God, which are received by faith, may alfbbe found out by naturall rea- fon. And if things, credible by themanifcft likelyhoodof truth which they have in themfelves, bee made more incre- dible by the knovvne condition and qualirie of the utterer, faith relying upon the authoritie of the revealer, may bee ftrengthened by the .probabilitie of the thing. C 2 Faith 15? Gen.Tj.c;;, Dcut'i.j ExoJ.4 14.31- I.& 1 Chron.jo.io. Pfal.it'?.!?. Joh 20l> \y 20 Faiih is an Jjjfnt, I . TirmC' 2 Tim 3w4. Rom.8-3J. Hcb.ii.T. Tei fomel'irtui Ac etmfanitdttitb donbrinis. Matth.i4'3r. andar.ii. Mark.ii-aJ. Luke II. 2i^. Jam.i.tf. Mar'k.9.24. Rom.4'i«^» RoTt.4.*9,20. Faith is a firrae aflentjas appcareth by the originall of the word,& the arguments whcrwith it is joyncd- lamferfwa- dedefthe fame thiagy that he which hath begun this good rporke in joh^ipp ill ^er forme it Hntillth will beleeve everie thing that he underftandeth to be revealed of God: But he that holdeth the foundation of faith firme, and ftable, may diflent in fomc things from that which is generally holden, without perillofdamnation, becaufe hee difccrneth it not to be of God. Faith IS an evident alTent : perfpicuitie of truth in the objedl: apprehended, and cercaintieof perf.vafion,are two twins that live and dye together. In this life it is impof- fible for us fully to comprehend any one point of Chriftian faith j yet are they plaine and perfpicnous in a fort to the fpirituall, not to the naturall man. There is a manifefta- tion of things by reafon, and by revelation : and there is an evidence direfl, and an evidence by confequence: an evi- cenceof the thing in it (tKCi and by the eft'e(5l : an evi- dence to the naturall man- and an evidence to the Ipirituall man. Matters of faith are manifell by revelation, but to reafon unfearchable, incomprehenfible : feene by faith, to the naturall man invifible, incredible. TheDivinitieof the Scripture is in it felfe evident to the fpirituall man, fo is it, thatthereisa Providence: other things are. evident from this ground ; That all truth contained in Scripture is to bee imbraced , though with oppofition to all other profefsi- ons : and that the profefsion of Religion is not to beere- linquiihed,. 3 . Evident. Fauh is an ^ffeni. iinqnifhed, nor good fucccfle to be dclpaired of, for all the arguments the Deviil, the World, and the FlcOi can op- pofeagainftnhem. The apprehenfion of the joycs of Heaven cannot bee di~ ftin6l and evident in this life : but that God hath provided fuch joyesforhisEle<^, as it is certaine from teftimonyof Scripture, (o it is evident from tlie prefent peace of confci- ence, which thefaithfull enjoy. Beloved (\hth the Apoftle) »<7W we are thefons ofCJedy and yet it doth net ap-peare rvhat rve fhallbe : bat we \now that when he (hall appeare, we [hall be like him : for we fhall fee him ofheis. The joyes which be prepared for the godly, and of which the Apoftle liedfaft- ly hoped to be partaker, are as yet unleene : but that they fhalladually be accomplifhed, h confirmed by the faithfull promife of God, whereof wee haveevidcnt and fullaffu- rance. The Apoftle defcribingfaith tobe//:'^ evidence of things not feency doth it not to diiparage the evidence, but rather to fet forth the cxcellencieof that heavenly grace, which includes an evident knowledge and apprehenfion of fbmethingsprefentjwhichthcworld fees not. Faith alio is in feme fort an aUcnt difcurfivc, as from ma- nifeftexperiencesof Gods works and favours wrought and vouchfafedaccordingtothewordof prom.iie, the Saintsin- ferre a pofTibihtie,or certaintie of like to enfue. Thus Da- j vidy The Lord that delivered me out of the paw of the Li- on, and out of the paw of the Beare, he will deliver me out \ of the hand of this Philijhine. Nothing is moreordinarie i intheBookofthePfalmes, thanforthefervantsof God to ! draw conclufions offuture prote6lion, deliverance,help,and j comfort from prefcnt or former blefsings. I call to remem-\ brance my fong in the night \ I commune with mine owne heartland myjpirit made diligent fear ch. We rcceivedthe fentence of death in our [elves , becaufe we fhould not trufi in our ft Ives, but tn Godwhoraifedthe dead.fVho delivered m from fo great a death, & doth deliver w ; in whom we trujl, that yet hereafter he will deliver /. &a52. Ilay 13. s. Pfa].ii2.7. 8fii8-». Pfal 12J.1. Prov.j.5. b Pfal.a la. PfclTI.I, PfaJ.3i'i\6^.\o. God of Ifraeli under whofe wings thou art come to truft. ^^'' '•7' The righteotu (hall Be glad in the Lord, and /hall truft in j him. The Lord is good, ajlrong hold in the day of trouhle, \ and he knoweth them that trufi in him. Hence God is cal- led ourfroteUiony #r hidptgflace, to which wee may fie in trouhle, and find (he/ter ' Ced is our refuge andftrengthy a verie frefent helf in time of trouble. The fourth is to leane upon, even as a man would ftay himlclfcona Itaftc, wherewith he is onderpropped. <^Be- caufe theu hall relyed upon the King of Sy ria , & not relied on the Lord thy Cody therfore is the Hoft of the King of Sy- Provj s. ria efcaped out of thy hand. Were not the Ethiopians & the 1*^,1/011., 3 .18. Lubims 4/>*(/tf hoft,with veriemany chariots & horfemen? ^ yet becaufe thou didfi rely upon the L ord^he delivered them into thine hand. And itfhallcome topajfe in that dart that the remnant of Ifraclj and fuch m are efcaped of the houfe of Jzcohyjhallno more againe flay upon him that fmote them, hut (hall ftay upon the Lordt the holy one in truth . Two of thele words are ufed together in divcrfe places, and may ferve to expound each other : JVherefore thus faith the holy e«f o/Ifrael: Becaufe ye dejpife this word, and trufi inop- preffion andperverfneffe ^andfiay thereon Woe to them that gee downe to Egypr for help^ and flay on horfes, and trufi in chariots, becaufe they are many ; and horfemen^ becaufe they are verieftrong : but they looke not unto the holy one of Jfrael, neither feeke the Lord, jvho is among you that feareth the Lordythat obeyeth the voyce of his [ervantjthat walketh in darknefje, and hath no light, let him trufi in the name oftheLord,andfiay upon his God. Another word there is almoftofthc fame fignification, which noteth, with all the mind and thought confidently to leane, orfiay upon a prop. 'They callthemfelves of the holy Qtieiandfiay themfelves upon the Lord Godof Ifracl, the Lord of Hofis is hts name. So it is noted of the people of Ifrael, that they refted, or leaned upon the words of King He^ekjahi i 1% J" i; Ifay 3 1. 1. Ifay 50.10. Ifay 4'J a. 1-) ^6 Faith is an affiance or confidence. 2 ChrOR.JJ.?. pfal.7r.5/. Pfal.ii».7,8. ira.25.2;,5,1. pral.22-8. Pfal.J7-y. P10V.16 J. ajerem.17.5. b Pfal.6i.f,- c Pfal.i.i-. & Mark.i^.i^. Efay2(?.3. Rom.5.1. pni-iz.j. Rom.io.ir. Pfal.112.7,8. Hebio.jS. d Match 5.2,:; Liik-5.io. I Job. 5. 13,14. Aft; 27.25. Luk.i^.ir. Rom. 3. 2. &4.I9- Maik.1104. Hez,ekiahi comforting them againft the rage of Sen^che- rib. This word is coupled fometimes with one or tWOo- thers; Thou art wj hope, O Lord God, thou art my trult from my youth . By thee have I beene holden up, or under- propped fi'om the Tvomb, Hee fhall not hee afraid for evill tidings ; hi^ heart ii fixed, trufiing in the Lord. His heart is efiablijhed,hee fhall not be afiatd, untillhee feehis defire upon his enemies. Open yee the gates, that the righteow nation which kfepeth the truth, may enter in. Thou wilt keep him in perfetl peace, whofe mind ts fiayed onthee ; be- caufe he trufieth in thee. Trufiyee in the Lord for ever: fortnthe Lord'^thovz!^is everlafiingfi-rengt'h. ,' ■ The fixth word fignifieSjf CoI.2.(?. i-y- 28 f I Pft.T.?,2l. I Pet.i.''. Joh 14.1. & J I*. & 9.3 5,56. g Macth.i6.i6' Joh 20.51. Rom. 10.9. iCor.is.i 5,4- Ads 8. J 7. Joh. 4.1 = Mark'i :4> F^/f^ « tf« ajjiance or confidence. which is reached unco us. Beleeving on Chrift is implycd in the phrafe ofgoingt or commwg to Chrifi ; which going, no doubt, is rather a (pirituall motionof the heart and afFe- 6lions towards Chrift, than a contemplation ofthc mind* contented to fee and behold him . The Holy Ghoft, fpeaking of juftify ing faithjdoth ufe the entire phrafe ^o^ faith in God and Chrifiy oton God and ChriFt, which either there or ellewhere is declared by con- fidence, or truft in God and Chrift. And the fame muft be underftood, when nothing is added, gbntlifeorjuftificati- on is attributed to belcefc, that Jeftis (^hrifi is the [oh of God. For it is a generall rule, that words of knowledge arc words ofafFcdlion, much more words of bcleefe. As the people of God looked fortheMcffias, fo accor- ding to the prophecies, they promifed to thcmfclvcs all good in & by the Mefsias. The woman of Samaria could (zy^ivhen the Meflias comnteth,he will teach tcs all things : Where wc may (ec, that there was not onely a knowledge of Chrift to come, but an expectation and hope placed in him, as in whom all good things promifed, ftiould beeac- compliftied. So that if wee confider the di(pofition of the people, whofe hope did hang on the Meflfias, wc may plain- ly underftand, thattobeleevc the Meffiasj is not onely to know, but to have an affiance in him. If by beleeving that Jefus is Chrift, no more bee meant but bare aflenting unto that truth, then the Devils profeflTe as much. But that beleefe to which life is afcribed is not a bare a. h Mat.l1.14.5r. and ij.10. Ma^k^.i-j. Rom^..:^. ' Hch.ii.r. * lib.i. cap.i. I I ; i Heb.4.i^.and , k Hcb.;.'-,T4. 1 Cor . 9. ^. and Ezek.ip.j. ; Micli.57- Pfal.jS If. Sept. 3' Heb.ii.j. Epbef.j.rj. lio.l. C(iji-6. Joh.4.8.', Rum. =^.1,2,3. &8.3S. Popijh ObjeBions prevented. and inchoanion of the good promifcd. That faith is an af- fent to divine revelation, that it is in the undcrftanding, and that the a6l of faith is to underftand, no man denyeth : but it is an alTent conjoyned with affiance, not a bare, but fiduciallail'em: which is referred to God as heeis faith- full in performing promifes, as hope is referred to him, as hee hath power and authoritie to pcrfbrme whatlbever hce hath promifed. The Apoftle faith, PVeehaveboldnejfe andaccelfe, with confidence by the faith ofChrift : which paflage doth rather prove faith to bee confidence, than otherwile : for confi- dence may be joyned to faith as his proper paflion. A man is faid to worke by reafbn, becaule hee is reafonabJe : fo faith to come unto God with confidence, bccaufeit is fi- duciall. Nothing can make another thing hot, which hath not heat in it felfe ; nor could faith ingender confi- dence in the beleever, if in its owne nature it did not con- taincthefame. God is love cflTentialiy and originally, and yet hee worketh love in us, a-nother kind of love, which is an image and effeft of his love. Love in which wee ob- j ferve the Commandements, is the formall effe(5lof love, / the effe6ts of love flow fi:om love. As the effcdl is, (o is thecaufe. Can the waters bee fweet, if the fbantaine bee titter? Confidence accompanying faith relpe6>eth ill the promifes of God, and is the ftore-houfe of all particular confidence : the confidence wrought by faith, is the par- ticular application of this generall confidence. Confidence confidered as it doth embrace Chrift with a certaine affi- ance, is the forme of faith : as it begetteth in us quietneffe ofconfcience, andconHdenceoflibertie, it is an efFe<5lof faith. The meaningof the Apoftle fcemeth to bee this ; Becaufewee are reconciled unro God by faith in Chrill, therefore in confidence (or confidently) wee come unto God, neither diftrulHng nor doubcing that wee have ac- cefle unto him. So that by confidence in Chrifl, wee have confidence in God toobcaine thofe things that wee ftand in need of. Moreover, confidence is oppofed to doubting, when — *f Faith is an Bbedtemtall affiance. I when the underftanding doth cleave to neither part of the contradiiHon, bucdoth float betwixt both ; and to diftruft, when the will doth chricnot totrull tothepromiler. And if we expound the words of the Apolllein the parage be- fore cited, of confidence as it is oppofcd to doubting, the (enle runneth plainely. By faith wee havelbfcee and full accefle,thacvvedoenot doubt, but wee (hall obcaine what weaskc. §. 4. Faith IS a lively oblfquious affiance, joyncd with an-affedion of pietie : for as it makes plea for mercie, fb it thruf^eth forward in obedience; as it uniteth the heart to thepromifcs, To it glueth faiUotheCommandements; as i David faith, Teach mc good judgement and knowledgCifor I have beleeved thy Commandements, By faith Noah mo- vedwith nvere^ce.py'epared the Arkeforthe favi^g of his houjJ;oid. Bj faith khr shim /eft his countrey and J^ndred, andforlbok all fkange religions and idols to follow God; By faith he coKtentedly abode in the land 0/ Canaan, Oi in a ffrange Undt and walking from place to place remained in tents, and in everie place fKcwed his godly devotion in making an Altar, and calling upon the name of the Lord: He kindly ycelded to his nephew Lot, for avoiding cf con- tention; charitably reicued him when hee was taken prifo- ner; carefully provided a wife for his fon//rf teaching all duties of good works to God and Man, faying. z Cor. 1. 145X5. : Cor.j.i. 2 Cor.8.:i. 2 Cor. 10.5 . . §.4- cntiAlifffiance. Pril.it9 C6. Hebli.7. f^eii.i:-!. Hcl...ii.8,9. Gen 15 8. and If. i^. Gcn.?4 I. Gcn.8.i2}. and a'J.27. Gcn.iS.i?, Heb.ii 17. r 3^ Fatth is an obeditmtall affiance. Rariiol. .^pol. The;. Sea.4. Zanch d; Re- d:mpt.Ub.l.c p. T2. de pracept. Tilen. Sy»ra^. part, I. cap. ^6^ §. r8,IJS28,i9- Terkjns Golden Cliaire, cap. 20- tiffin, explic. cutecb. &C' Dfut.6.i2. Dzut.2C.17'. 2 Chron. 16. P,^. Pfal.iiff.io. faying, / am the Lord thy (jod ; he thereupon infcrrcth all their obedience to thofe Commandcments. For what i^, I am the Lord thy God.hat the covenant of faith to be their God in the promife of Chrift ? upon this hec requiring obedience in a godly life, dothinfinuatc, that they which beleeve God to be their God, muft declare the fame by obedience to his Commandements. And therefore hec (aithin znoihat phce^ Beware t hot* forget not the Lord thy Godi not keeping his Comman dements : which iheweth plainly, that where difobedience is, there is no faith: for how can hee have faith, that forgetteth him in whom hec fliould beleeve? And this dothc>^• 54 j4 fiance mufi be tvell roetec^. julc5. ijjh.3.23^14. l/e tctU-ro'jtsd. I.ul:.8.i5. Matth.15.35. 2 . Scundaudpe they ftmiedflilh andbelceved notfor.his vcondraw nvorkj : I will therefore put you i?tremembra-/7ce, though yee once kncTv thiiyhow that the Lord having faved the people out of the/a^dofEc^ypt, afterrvard defiroyedthera that he le eve d not, Andbeleefe inChriftinferreth the keeping of Gods Comm^ndementSjVvhereunto the (bii'e is inclined by faith. ^nd this is his (^ommandementy that v?ee{hould beleeve on the name of his fonne J efpu Chrifi, and love one another ^ 04 hee gave m con'.mandement. And heethat ks^P^^h his Commandements, dwelleth in him-, and hee in him : and hereby we know that he abideth in m^y thefpirit which he hath given t^' §. 5. This faith is an affiance well-rooted, and kindly planted, fo that it diffufeth its vertuc into everie affe6>ion, even the whole maife, which it h ordained to purifieand feafon. It is Ibclofe fettled and fa/lened, that neither the feare of perfecution can Icorch it, nor the cares of this world choke it, nor theloveof pleafure wither it; and be- ing fo decplyler, itdilperfeththe vertneoftheWord into everie facultie of the Ibulc, whereby we are fea!bned,a.<; a lit- tle leaven leaveneth the whole lump wherein it is hid Tem- 1 porarie faith makes its abode in the confines or fubnrbs of I thefouJej the externa II face of the heart, but fokes not into the bottome of it: either it hath but fhal low rooting, or at I beft, can never g«°t under the love of pleaiiTre or worldly cares, which are fall rivettcd in, and will not beeremoved . out of the affections ; and being planted riiallow, ft doth ' nor, it cannot fend itsvercue into the feverall faculties of I the Ibule, to feafon them thorowout. ^'or fo far as the Word enters, it leafoneth : but being entertained fieightly, with fubordination, it feafonethbntfuperHcially. I 2. Jurtifyin^ faith is a found and permanent affiance, which arifeth from the firme fetcing and rooting of ic in thehcarr. Forwhenthe wordof lifeis/redfallly, diftinil- ly, certainly aflented unto , and fincerely embraced , no temptation or aflault can make a man flinch, OinfHe, or ftart afide from the conlhnt profecution of lalvation in the y^jf/ance wuft bervell-rooted. 35 the way of life, and thefaithfull prai^iceoffuch duties as God prel'cribes for the attaining of that end. Faith that is fincerein qualitie, is ever found in degree, being of Rrength tomakereliftanceagainft all oppofition that fliall encoun- ter it , having taken the heart for its Fort and defcnccd Tower. Againe, Faithbeing oncefetinthe iieart, asinits throne and feat of Majeftie, dothevcrie day confirme and ftrengthcn it felfe more and more, whereby the Beleever growes morerefolnte towithftandall afi'auks and tempta- tions fliot againft him. The faith that takes kindly, fprcads it fclfe by aflent and clofe adherence to everie object with- in the fpheare of divine Truth, to which it cleavethinvin- ciblyj and from which it cannot bee feparatcd b^ any ad- verfe power, or carnall allurement, naturaIIpafsion,orfierie afl'aulr. The tcmporarie beleever acknovvledgeth thefummeof Chriftian duties or praflices, and fubfjribes unto them in grofle, yea unto moft particulars; but ever with limitati- on, fubducting as much as well pleafing humours difallovv, untillhce finally diflblve what true faith buildethj even un- to thefirft foundation, if the oppofition of carnall fcares, hopes, love, or hate come once to bee eager anddire6l. And this comes to pafie, becaufe the Word was never rightly planted in an honeft heart : for as the tree that is not let deep to take lively rooting, doth in i^icct^z of time wither, though for many yeares it may bring forth both leaves, buds, and fruit; 16 it is with the temporaric beleever, becaufe the Word is not well hid and rooted in him. J. As faith is a found, fo is it an oveii-ruling affiance, exercifing an univerfall mild foveraigntie in Man. Faith ordinarily ruleth where it dweileth: but the regiment is mild and gentle, not rigorous and tyrannicall. Foritfea- foneih our inbred afteftions, akereth the tafie of everie ap- petite, qualifieth and ftrengthenethour naturall inclinati- on to that which is good, and powerfully perfwadech to deny our felvesand follow the Lord. It hath everie defire D 2 at 3. Overti*!in^ /•)• 3« 2 Tim.i.i2. I Joh.5.43y. phil.413. affiance mufl he well-rooted. 4. Mtnintml/le. at command, or as it were underfhot, that it dares not ftir to its prejudice, but by health, or (bme fecret advantage, e- fpiedby the flcfli unable toftand out againftit. It is of ftrength to makerefiftance againft alloppofition, and break the violence of everie inclination contrarie to fuch motion asitfuggefteth, having its force united by dole repolall in the heart. It curbeth unruly paflions ; as the power of a Kingdome doth eafily quell a company of Rogue<;, that make inrodes upon the borders, but cannot fet footing in the heart of the Kingdome. Whatlbevcr is in the world, whereby we might bedrawne away from God, thatisfiib- dued and vanquiflied by the power of faith : The pravitieof nature, the wiles of Satan, allevill concupilcence, whatlb- ever is oppofite to the Spirit of God, that is brought under by the might of faith. True it is, that our warfare doth laft during life, our con- fiids are daily, new and diverfe battels are moved againft us by the enemy almoft everie moment : but in all thele faith is vi6Vorious. Thi^ is the viCiory wherehj rve overcome the world, even eur faith. Who is he that overcomes the Tporldibut he that beleeveth that Jefns is the Son of God? I am able to do all things through Chrifi that firengthens me. David firft encounters a Lion and a Beare, and afterwards overcomes the gr^SiiCJ&tiah: fo true and lively faith firft begins with pettie defires and paflions, or fuch temptations as are incident to our prefent ftate and calling; and having gotten mafterie over them, ftillincreafethas difificnlciesor oppofitions multiply, untill at length Satan, the worldj and the flefli be brought into fubj,e6lion. But temporarie faith, keeping refidence onely in the out-face of the heart, iso- verlwayed and overborne in temptation by everie iJrong def^re, or deep-rooted pa/Tion. It may perhaps fuppreflb ibme one or few exorbitant pafTions, and keep under the out-breach of ibmeothers ; but the palsion it (elfe doth ftill live, and beare fvvay, to keep faith out of its throne, and in tim^e will prevaileto choake the feed of grace. 4. Of all graces faith is the molt humble ; a poore peti- tioner Fatih is afpirituailtajle. S7 Faith u a/ptri- tMUttfic. my 55.2. Hcb-ft. doner, a begging hand> receiving all things of favour, chal- lenging nothing to it felfe, alcribing all good to the praife of grace. It fighteth manfully, triumpheth vidlorioufly, wor- keth by love : but in all this it magnifiah the grace ofGod, rclyetn upon him and feeketh his praile. §. <5» Laflly, jurtifying faith for nature and qualitie k a fpiritualltafte, howsoever defective fordegree. Itreceiveth the Word, tafteth, reliOieth, and retaineth it, as the moft fweet, whollbme, and delegable food. There is the fame proportion betwixt the word of life, the food of the (bule, and the lively faith, that is betwixt bodily food and the in- (Irument of bodily tafte. Hearken diligcKtly unto me, and eat yee that vfhtch ps good-andlet yeur Joule delight it felfe infatfieffe. The word profit eth them not (faith the Apottle, fpeakingcf the liraelites) becaufe it veasnot mixed -with faith in them that he^rd it' where the do6trine of falva- tjon is compared to wine, which profiteth not junleffe it be drunken, that is, received by faith : and to beleeve, is fpiri- tually todrinke the cup oflalvation. Aiy jostle thirfleth for thee {(mh David) IBecattfethy loving kjndneffe is better than life y my lips jhall praife thee : Adyfoule(hall be fat if- fed as -with marrovp &fatnejfei &c. To beleeve in Chrift, is to eat thefefh of the Son of man, andtc drinke his bloud. Temporarie faith tafteth the Word, as men doe meat which they fpit out againc ; receiveth it as a raw ftomack doth meat , which it vomiteth up and cannot hold : but it never feedeth kindly upon the feverall parts of the Word of life, norftandeth affe6>ed towards it, as a good liomack doth to whollbme nourifhment ; which is evi- dent in that the vyeeds of earthly-mindedne{re,pride,plea- fure are not flocked upby the roots ; and where thele abide, thefouleis not rightly tempered to apprehend the worth and qualitie, or feed upon the juyce of heavenly myfteries. But whtre true and lively faith hath refidencc, the foulc is i tempered to fymbolize with divine goodncflc, and ftan- deth affe£led to the feverall branches of the Word, as a good appetite doth:to whclfome food of diverfe qualities. D \ This Pfil.fj.ij.s. Joh.<».j5,5o,Jij 5J;J4« Heb.(J.y. i'4- SS Love is not the fittie of Faith* Faith admits r»A- ry intcnti^tions. L«veuft»ttbt fiuletffaitb. This is the nature of juftifying faith : but it admits ma- ny interruptions in afts or operations. The mind is fbme- times darkened with mifts arifing from our natural! cor- ruptions; iometimes our paffions ftir violently) that wee cannot doe as we would, nor continue our adherence unto the word of life, as better for the time being than the nro- fecution of Ibme fenfuall good > that for the prefent doth moveour afFeflionsjand is ftolne into them. Naturall tafte is diftempered with fick humours that abound in the body : fo is the fpirituall with temptations from without, andfpi- rituall difeafes from within. Thus ft is with the beft often- times in this lifej whileft the mind is clouded with earthly thoughts, and the heart aflailed with carnall lufts, which through weaknefle, or neglect of watchfulnefle, creepupon anddifturb them for a time: but in their right temper and good pliglit they are much better ; they tafte and feed upon the word of truth, and the favour of God is fweetertothem than all the delights of the Ions of men. We conclude then that juftifying faith is a firme, abfolute, unlimited aflent, and well-rooted, all-fea(bning,foveraigne affiance,whereby wee reft upon Chrift for falvation, embrace the mercies of God as better than life,and ktd upon the Word with fweet refrefhing and delight. CHAP. IV. Love is not thefoule of faith, yet jufiifying Faith cannot he witkoftt Love. §• I* "C^O"^ that which hathbeene fpokenof the nature I of Faith , thefe two things doe plainely follow : Firft, that love is not the \i^Q. and fouleof faith. Second- ly, that jnliifying fiith cannot be without love. As iighr and heat in the Sun bee infeparable, fo is faith and love, being knit together in a fure bond by the Holy Ghoft ; but Love is noi the fo ale of Faxrh. 39 but love cannot be the forme or Ibule of faith. Livelyhood is the qualification, Lcvechecompanirn, Works the fruits oreffei>s of that faith that juilifieth; but faith receiveth not itsvertue, life, or efficacie from charicie, or any other vertue, but from the Spirit, of whom it is breathed intous, from whom alio ic receiveth, that it may give force to all other vertues and good works,whereby they are vertue s and good works. It is Faith, and not Charitie, that gives influ- ence to all other graces, even to Charitie it feJfe; as faith encrealeth, fo other graces encreafe; as faith decreafeth, (b other graces decreafe : the life of faith is our life , the ftrength of faith is our ftrength : if our faith be weak, there is nothing el le whereby we can be ftrong. It is the eflentiall forme or a6l of faith, to accept of the promifes of mercie, whereby we obtaine them alfo ; God having appointed that as a condition, that the promt fe mightbefuretoaR r^i?/^«r of our charitie, but by being firft the obje6^ of our faith? For Therefore doe wee love the goodnefie of God, or love God D 4 for Heb.TT.3j. Gal.3.14 12. Matth.g.Tj. Rom.4.,f;. Rom. J. 2 j^ Rom.j.zj. 40 Ldve if not thffoule of Faith, 1 for his goodnefle towards us, becanfe firft wee belecvcthe (ame,neither can wc fo love but by beleeving. For charitie, confifting (imply in afteiSion, apprehends nothing in God of icfelfe: buc receiveth all from faith- The forme is the beginning of a6lions,and that that giveth influence and life to another thing,muft needs have a prioritie to that that re- ceiveth It. But charitie is not the beginning of the actions of faith, (peciallyof the aft of beleeving; theaft of love hath no prioritie tobeleefe, but followes after it, and is quickened by it. For by faith we embrace the Word, and receive Chrift, when as charitie compellech us to love him, wrhom we know, embrace, and hold by faith . We firft tafte our meat, and then love it : faith isthefpiritualltaileof the (bule, which feedeth upon the fweet and tender mercies of the Lordjbefbre the heart be enflamed with love. Faith and love are different gifts and graces : and feme effefts are at- tributed to faith which agree not to charitie : as faith is (aid to juflifie, to purifie the heart, to overcome the world, to receive the promifes. Charitie may be called an accidentall forme of faith;that i%i it is an inllrument unto it for moving and ftirring a- broadinthe performance of all duties recommended unto us, both to God and man : bur the life and foule of faith it is not, or the inward and efTc-ntiall forme, whereby it hath life and being within it feUe, and whence proceedeth a motion and working that is proper to it felfe. If charitie rhouldbethe forme offaitb, then futhhath twodifferent formes, its proper and the forme of love ; then faith fliould be the onely pure matter of love, then (hould it bee obedi- ent to love, and contained of it, as rhe matter-is obedient to the forme, and contained of it. The body is aninflru- ment for the foule to worke by, and not the (bule an in- flrument for the body to worke by. The forme worketh in the matter, and not the matter either in or by the forme, feeing the matter of everie thing is pafTive onely, and not aftive ; And fo it (Tiould bee betwixt faith and love, if faith were as the body, and love as the foule. Buc charitie Popifh Obje^iens frexemed. 4^ charitic is obedient ro faith, faith governeth charitie: for whatfoever wc love uprightly, it muft bee knovvne by faith, that we ought to Jove ir, and our love muft be quickened by faith, to love it uniformcly,and in right order. Faith is the meafure of love, and the meafure of Jove is according to the meafure of faith : the intention of Jove is according to the degrees of faith, and the breadth of Jove according to the extention of faith. Where there is greater faiih in God, there is greater love to God : and as faith fpreadeth k felfe, fo doth love in uniforme manner. §. 2. Faith is not wrought by charitie (asthe^ J^fuite perverteth Ij that text of Saint *P<^«/j for then it will tol-. low, that love by which faith is wrought mult needs bee before faith, whereas all acknowledge that faith hath the firft being. It is faith which firft heareth and beleeveth, and receiveth the word of God, and thereby prefcnbeth untocharitietheway that it is togoe^ aadthcdutieitisto performe; itenciteth to the wake, it animateththe 2i^y and enlargeth the affe^lion to the ieverall branches of love; without which what is charitie, but a wild, mifha- pen, wandering affet^Hon, rifing or tailing amifTe, comming rhort or running over ? what the partiall and maimed fiuits of love, but the verie c.^rca(Te of a good worke? j Faith worketh by love , not as fire maketh hot by heat, which is a formall propertie inherent in it: but as the ! (bule doth this or that by the hand, which is an externe ; inftrument ccnjoyned unto it: That by which a thing is conftituted, as by a beginning, and by which itis eff66lu-' all, that is the forme thereof But love is a grace without the being of fiithj though conjoyned uncoit; and faith is efte(5^uall by love, as a primarie meane, whereby it doth produce other effects, nor as by it beginning. Chriftis the | fountaineof the water of life: Faith in the heart is as the pipes and leads that receive in and hold the water: Love in fome part is as the cocke of the conduit, that lets out .the water toeverie commer. Faith juftifieth by receiving the gift of righteoulhcfle, which is by the merit of Jefus j Chrift,^ TopUb Ob]eifions Gal. 5.6. a iellar. deju' ftifl.7.car.\. §. K^il lie d^relHt ^ b ThcGicckc wor.i is nor of the paisive, but of the midrlJc voice, as it sin maiiy other pla- ces of Scripture. Gal.T.6. Rum. 7.5. 3 Co^.i..l^.• In the Intttltnear, iAxh which iset- fcduall: Tag. «j«, working by love. And fj Bellarmine hm. felfe, 73* Jtiiif. lib. I. rap. 1 5, e^ nil 1. rap. 8. ir lili.x. Cap. 10. § llludveto. Rhetn. t^nnor. in gal.;.6,Se(f J. /'f- 4.2 Popijlj ObjeBiofiS prfzemed. I Cor. 13 Tj. Hcb.II.tf. ?« vhat rtf^sSft charitie dsth ex- eelifaith, and faith cbaritte. EpheCj.iy. I Chrift : and goeth forth by charitie, whereby as a working hand it perforn:^€th all duties commanded of Godj to the gloric and honour of God. What if love be the moft excellent of all graces in (bmc relpedis ? doth it thence foilow>that it is the lite of faith ? By the fjme reafon wee may argue , whatfoever is not of faith isfiftxe, is of no efteeme or account with God : there- fore faith is the forme of all other graces. It followeth not, that becaufe the eye is a more excellent member than the footj therefore the eye is the foule and \i^c of the foot ; no more doth it, that bccaufe charitie is a more excellent gift than faith, therefore it fhould be the life and fbule of faith. Faith and love refpedlivcly have the preferment each of other. In relpe<5l of fpirituall life faith is the moft necef- farie, upon which love hath neceffarie dependance; but otherwife to love is more than tobelceve, becaufe it ne- ceffarily includes beleefe : as to tafte meat inrefpeil: o^li^Cy is of more ufethan to love it,though ablblutely to love meat be more than to tafte it, becaufe it prefuppofcth tafte. If I wee reipeft latitude of ufe, charitie is more excellent than / faith, as which is extended everie way to God and men, and by which all the gifts of God which he beftovveth upon us, are made profitable to other men: But if wee confider man privately in himlelfe,and for his ovvne u(e,faith is more excellent than charitie, as whereby wee are radically united unto Chrift,and wherein ftandeth originally our fellowfhip and communion with him; by which Chrift dwelleth in our hearts, and wee receive the promifed fpirit ; into which as an hand, Godpntteth all the riches of his grace for our lalvation, and by which all ails of grace are quickened ; we feed upon Chrift fortheftrengtheningand nouridimentof the (bu!e,and whatfoever is in us is commended unto God. Ifwerefped length of time and continuance* charitie is to bee preferred before faith. For faith is but for a time, and whenthepromifeof God (which is the matter and lubje6l of it) (hail bee fully accompliftied, the ufe of it iliall ceale. When Fopifh ObjeBiQns prevented. 43 When faith paflcth incoan open knowledge and revealed fight of the thing prelent, itchangeth both his nature and kind. But love abidech for ever, and fhall continue be- twixt God and us an everlafting bond : It fhall bee greater and morevehemenr, but fhall Hill retaine the fame nature and fubrtance, albeit Ibme works which now it exercileth fiiall ccafe. The end of our faith is charitie : but the foun- dationand direderof love is faith : faith alfo is the viilorie whereby we overcome the wor Id. To fave a man fa ith i s the greater: in man being faved love is the greater. Till faith hath finifhed our f^lvation, lovemuft yceld to faith : when faith hath fully faved us, it Qiall have an end,for knowledge of fight takes away faith ; but love fliall abide for ever. Ab- (blutely love is greater than faith, but when we fpeake of the meanesof Juftification, and attainementof thatfalvation, whereto perfect charitie and righteoufnefle doth belong, then faith muft be preferred as the greater and more excel- lent, faith onely beareth fway therein: and this flcnder and weake charitie which wee have, i?> ot no etfeit or mo- ment thereunto. When the Apof^Ie makes comparifon htx.m\tthe l?ody withottt thefpirit, ^nd faith without workj,conc\ii6iDC, that they arc both dead, hee cannot bee thought to make love the foule of faith. For hee Ipeakes not ofinternali chari- tie, which lodgeth in the heart, but of extcrnall works, which are outwardly vifible and apparent unto m.en, and cannot bee the life, but are the fruits and cfl^eds of faith. For that which is without and externall , cannot bee the lifcor (bule of that which is within and internall ; nay, it felfe hath from within all the life that it hath ; and if it re- ceive not life from within, it is altogether dead. Works therefore being outward, andifTuing from within, if they bee true, can in no good conGrudlion bee faid to bee the life of faith which is vvithin, butto bctheiffuesand produdi- ons of faith from which they fpring. Befides, the word ufed by the Apoftle doth fignifie the breath, and (o the comparifon runneth plaine ; As the bodyof a living crea- ture. Jamc5 J.jeth all other graces of the foule in their operations, whofe ftrength cncreafeth according to the lively-hood, vigour, and cn- creafe of faith. How then faith the Apoftle, That faith is ^erfeUed by Kvorks ? As wee judge of the caufe by the effects, and by the proportion of the efte6f s, the efificacie and force of the caufe may feeme to bee encreafedor diminiiTied. Everie thing is acknowledged to bee perfect when it worketh, and is efteemed (o much the more perfefJ-, by how much the more it worketh ; as wee fay the goodnefleofa tree h perfe6V, when it hath brought forth fome excellent good fruir. ThusPhilofophers teach, that the forme is not per- fedt, whenitis confidered asthefirft a6t, but when it is taken as the fecond aft: for by working it putteth forth its force, and declareth it felfe. And fb faith is, perfefted by works , not that the nature of faith receiveth comple- ment or pcrfe!^Hon from works, but becaufe it doth de- clare and manifert it felfe by love and good works, and is efteemed by ib much the more perfeft, as the works pro- duced Jufltfying Faith Cdnnot be without Love, 45 duccd arc the more excellent. Yea, as the exercile of out- ward members increalcth internall vigour and Ilrengch, and refreflicth the Ipirits by which wee move ; fo doth the cxercife of grace andvertue rightly imployed perfect faith, not imparting the perfediion of works unto it, but ftirringup, exercifing, and intending its owne vigour and perfe6Uon. Senfeandmotionistheeffecfl-, notthecauleof life in the body ; but yet the body without them is dead, andperfei^edbythem. Works are the cftedts, not the life offairh ;but faith vviihout works is dead,and by works it is perfe6led. §. 5. Thereisafained and dead faith ; a faith whereby the Devils arc laid tobeleeve, and fuch whofe hearts arc j > not upright : a faith which refteth barely in the under- ftanding, orwhichfleightly affedteth the heart, but is not rooted, beares not foveraigntie ; a faith fubordinate to vainc glorie, or covetous defires, which the world deHroy- eth: and this faith, as it is inetfesSluall to feafon the aftc- d^ionsthorowout, and incite to the lincere uni forme a6>s of love, ib it is unavaileable to Juftiflcation. There is a faith unfained, well-rooted, ibveraigne, whereby wee be- leeve to righteoufnefle, by which the heart is purified, and Chrift droelleth in lu : which is the v/Horie, rpherebj wee overcome the world: and xh\s faith worketh by lovd and cannot but worke. Heethat beleeveth in this Ibrt loveth freely, and cannot bwt love, not through defe61:of libertie, but through the nature of faith, exciting the beleeverto will to love, not to love if hee will. Faith and love confi- dered, ashabits of the renewed foule, and branches of in- herent holineffe, have their originall from the Spirit of re- generation, and bee diftin6l graces infufed together. The deeds of charitie are the proper a(fls or exercifes of the grace of charitie, from which they iilue, as branches from the ftcck, and fruit from the tree : nw can wee properly lay, that fuch works flow from faith, as the fruit doth from the root; feeing charitie is no branch of faith, but a diftin6> grace of the renewing Spirit, which beareth its proper § ?. Jam.: Ait, 8 21. Luk.8.1}. I TitTTT.^. AAs 15.9. Gal.3-;o. ijoh.5.4. yuffijyt'i^ faith cannot be jfttbout live. Tar dtJM. Ii0.[. cap.i^. ■l-f 46 JujUfytng Faith cannot be without Love* jjoh.y.i. Joh.i.i2.i3. 1 Cor. 5. 17. * Gal. 110. Rom.ii 17. a i3oh4.T5. b Romi.i7t Joh.j 36.&^.40. c l]oh.2.c,IO. i]oh.4.i9. proper and diftin6l fruit. Butfuch ad^s are faidto be of faitti, becaule the dod^rine of faitii enjoyneth them , the vertue of faith inclines the Ibule unto them, movethchari- tie unto the exercife of them, and diredteth and quickeneth the a6ls themfelves, withoutwhich they would belivclefle and out of fquare. Faith doth beget love , not that one habit doth beget another, but that faith doth Qxcko. men to the works of charitie. Thus the habits of faith and love be coupled ininfufion; the exercife of faith and love bee inleparably conjoyned i and the adls of love bee the ef- fects of faith. Everie one that hleeveth u borne of God; he that is in- grafted into Cnrift by faith is a netp creature, and made partaker of the divine nature : But hee that is borne of God, is endued with the grace of love. The lively mem- bers of Chrift Jefus, which receive from him the fap of grace, cannot be utterly deftitute of true charitie: * But all true Beleevers are living members of Chrift Jefus. a Hee that beleeveth, abideth in God, and God in him : but in whom God abideth, in him is love, b Everie true Beleever doth live Ipiritually, and where true faith is, there is true life : but hee that lives fpiritually, and is tranflated from death to life, is alfo endued with the grace of love. He that beleeveth is in the light , and abideth therein : ^ but no man isin the light, who loveth not. Faith and Hope be in- feparable : but it cannot bee, but wee lliould love thofe things, which wee already know, embrace, tafte, and hope to be fingularly good. Faith receiveth and refteth upon the mercieofGod, as ourfoveraigneGood: butitisnotpoffi- ble for a man truly to know and embrace the chiefefl good, and yet to with-'hold affcdlion from the love of it. It i^ faith, which ktting God before us fuch an one as he is^ wife, mightie, jul^, merciftill, loving and gracious towards us, en- amoureth ourhearts, and iHrreth in us af^'edionscorrefpon- dent to his grace : neither is there anyfparke of true love, which is not kindled bythismeanes. Wee love God, be- caufe he loveth usfirjl : but nothing can feafon andaffe6l the Jtifiif)tffg P^iih cannot be irnhout L^ve, 47 the heart, with the fericus confideration, and (\veet tafte of Gods mercie and favour, but faith onely. In nature wee fee nothing can mcveindehre tothis or that, tiilhrftit hath- apprehended it lovely ; and it cannot but move, when it hach foundlytafledof itsgoodneile: So our afiedions can- not in love move to, and unite thcmfclves with God, till by faith weknovv him lobc an amiable cbjcci forus fmners to embrace; and when we have (bund ly and truly rafted how i good and gracious tlie Lord is, wee cannot but love and af- ! fed him entirely. Faith is an obfequious and afiiancedac- \ knowledgement of the truth of Gcds promilcs : but hee j that doth after that manner acknowledge thetruthofGod i in Chrift, isbothinwardlyaftecicd towards God, and de- I firous to put forth the lam.e in all duties of holinefleand I righteoufnefle. Th^dodinnt of grace, which hi>:gethfal- ' Tim? i.n.tj. vatisMiteacheth tu to deny UKgodlineJJe and worldly lufis, ' andto live godly ■> juftly^ andjoberly in this frefent world: , which being embraced by faith, doth kaven evenc facultie, and feafbn it in fuch forr, as the feverall aftedions will rea- dily move at the command of faith. Whenthe Apoftle feparatesfiith and love, faying, If I had allfaithifothat Icofild remove moHntaines, and had not love, itfrofteth mee nothing : hee fpeakes of that per- fA-afion and confidence m the extraordinarie promiles of God, whereby the parties endued therewith, were enabled to doe miracles. And the word, AlU noteth manifeftly the higheft degree of doing miracles. That whereas ibmehad faith to doe hvcit miracles, and not other ibm.e : the A- poftle flieweth , that if hee had fuch a miraculous faith, that he could doe all miracles,and have not love,it were no- thing. This iscleare, in that the Apoftle reckcneth faith miraculous amongft the gifts of the Spirit, in the prece- dcntChapter: and by the example or inftance of moving mountsines, which our Saviour notethas amafter-miracle amongfl: others. He faith, If I had Allknowledge, notun- derlhndingit (imply and abfolutely, of all kinds of know- ledge ^ but of the gift of knowledge : and lb by, ^U faith, hee Popijh ob^c!Iioni prevented. I Ccr.:5.2. BtUar. dlJ»Hrf. lib I cafi.iu RliiTn ^nnot. in I Cor. 11. 9. I Cor.Tj.i. Mwt'th 1710. Luk.T7 (-. I Crr.IJ.2. ^fllar.dej.tjlif. 1.6 r.cafi.i . Seel. T)4inde. (■•f- 48 leJUr.deJufiif- lib.i.cap.i-i- a So'^tlUrmne feemestodif- putCi nbi/upra § ■ J unifying Faah cannot be without Love, hce meaneth not all kinds of faith, but all faith of miracles. \ Univerfall propofitions mnft bee limited according to the iiibjedl: matter jUnlefle we will runinto manifold abfurdities. And that the faith hee fpeaketh of was not fitly qualified to Juftification, appeareth in this, that it did not command, but rather was fubordinate to their vaine-glorious humour. Lookeas their confidence was greater in the power and cx- traordinarie promifes of God, the more were they puffed up, boafting in themfelves, infulting over their brethren : whereas, if their affiance had beene well iettlcdupon the mercie of God in Chrift, and had rightly fpread it felfe to the feverall branches of holy truth ; it would have cnclined, yea. coiiftrained them to ferve one another in Iove,and bend their gifts to the edification of theirbrethren; which, whi- le!! they doe not, bur rather turne their gifts to thefervice of their lufts, and the dishonour of God, it is evident they beleeved nor unto righteoufnefie. But by what faith fliould thele Coriftthianshzve come to know, and rightly to value Chriftian love? The fame by which they wrought wonders, or fbme other? If the fame, a then faith is true, though feparated from love. If fome other, the Apoftlein all congruitie fhould firft have exhorted them to embrace it ; otherwife bee had commen- ded thebeautieof Chriftian love but unto blind men. Be- fides, if it bee fome other , then by that grace of faith, whereby they refted upon the extraordinarie promife and power of God, they had never beene able to difcerne be- twixt good and evill, orto behold the worth anddignitie of Chriftian love and kindnefte, though never {0 well roo- ted in their hearts. To this queftion it is direflly anfwe- red , That the exercife of love was to bee raifed in thefe Corinthians hearts by faith, for common efTence and qua- lities the fame with that whereby they wrought miracles; but by the fame faith rightly fet, deeply rooted , taking better in the heart, diffufing its vcrtue into the feverall fa-: culties , fprcading it felfe uniformely unto the particular branches of Chriftian duties, diredling the affed^ions untol (pirituall! Jf^flifying Faith cannot he without Love. 4P fpirituall obje6^s, and fixing them fafteft upon ftjch as it adjiidgech be(l , and moft cfteduall to the edifying of themlelves and others. In jufiifying faith two things are to bee confidered ; the common nature or fubftance, and the fpecificall nature, plantation and Ibveraigntie. For faith hirtoricall and jiiftifying agree in this, that both the one and the other is an aflent to divine truths, grounded upon the authoritie of therevealer: Faith temporarie and juftifying agree in this, that they receive the Word, and reft upon the mercies of God: but in radication, Ibve- raigntie, and working, and fo in fpeciall nature, faving faith diftereih from other kinds. The leed which fell by the high vvay fide, in ftonyground, among thornes,and in good (bile, ' was one and the iame : and in moft of thefe grounds it tooke, not alike in all, kindly in the good ibyle alone. The common nature of faith is to receive the Word ; which (ome receive by bare aflent of underftanding ; others by Height and fuperficiall confidence which vanidieth away : hut the doibine of life taketh kindly in the honeft and good heart, which embraceth it Ibundly with unfained and well-iooted affiance. Juftifying faith is difcerned fi-om the other kinds, not by this, that it receiveth the promifes which they doe not : but it receiveth them in another manner and degree, with firmer radication in the heart, which is the feat of the affe£lions,that it might fealbn them, and fubje(^ earthly defircs to the afteilation of heavenly things. Amongft thechiefc Rulers of the Jo»^/, many beleeved itt C/jr//?, faith the Evangelift, ivhoyet confejfed him not, be- canfe of the phariJceSi lejl thej/ fhoHldbe cafi out of the Sy- nagogue. But John fometime following the Hebrew phrafe nleth the terme ofheleeving in C^rifi;for heleeving Chrijl\ *t plying it to them, who by the miracles of Chrift, and his manifeft declaration of the truth , were convi6^cd in confcienccto acknowledge him to bee of God, or did bc- leeve in him for a time, but did not in (inceritie fubmit themfelves unto him. And thus it might bee laid of ibmc E of Joh 12.42. itttar. 0/bJ?,/, Joh.j.sj.n. /-f 50 Joh.ii.43« Joh.J.44. ijoh.4.15. 1 Job.J.4. Juftifying Faith cmmt he without Love. J0h.3.5.and 7. 50,51, audi?. 3 8. Luk,7 3.yr. 70,71. of thole chiefe Rulers, that they beleeved in Chrift, that is, were perivvaded in their minds that hee fpakc the truth, but yet preferring their credit and reputation with men, gave no regard unto it. The verie reafon which the Evan- gelift gives, why they did not confefle Chrift, makes it manifeft, that their faith was not true and lively rooted in the heart. For (faith he) they /ovedthepraife of men more tkanthefraifeofGod: whichwhofo doth, hisfaithisnot become fuch as layes fure hold on the promifes of life. How canyee heleeve,vphich receive konour one of nnotheri and feekjnot the ho}70Hr which commsth from Godonely ? They might have Ibme beginnings and difpofitions to true faith, but verie weake and feeble ; and they might bee endued with fbme degree of love, but weake and feeble as their faith was. Their hith and love was too much tyed and entangled in the nets and fnares of carnal] refpe61:s : bur,ad- mittine the leaft degree of faith, there is no ground toaf- firme they had no love. Indeed p^r/) but wanted charitie and gooa works. How may it ap- peare that hee had faith ? Foriboth, becaufe hee was ad- mitted to that Table, which are the Sacraments. Not to queftion that expofition for the prefenr, was no man ever admitted to the Sacraments, that made fhew of faith, when indeed hee had none? Many hypocrites are in the Church , that have not fo much as a perfwafion of the tnith of the Scripture, and fo abfolutely want their mar- riage garment. And men are admitted to the Sacrament by men, and admitted for profefsion of faith, when they that admit them cannot tell whether they have faith or not. For many pretend that which is not in them, and with the mouth make profefsion of faith , when their heart is barren and emptie of grace. Further, this man might aflent unto truths divine, and acknowledge them as true, but not from a found and fincere ground; or hee might aflent unto the Articles of Chriftian Faith as true and good, whileft confidered onely in themfelves, without oppofition of fuch matters as hee much valued : and fuch beleefe being unfound , {hallow , fubordinate to earthly^ pleafures or commodities, may bee and is (eparated from love ; JMtit is not that faith wee fpeakeof. The generall meaning of the Parable feemes to bee nom.ore but this, that many men thruft into the Church, who, when the day E 2 of Rom.io lo. I Cor.4.T3. Nfatth-is.Ti. "SeSar , ul/i fupr. 1-^' 5* J**Pfiing Faith cannot be without Love. Gal. 5. 6. Rom. 1 3.14. Gal 3.2tfji7. Col.}. 9,10.^ Ephef.4.x4. Col.Jit. Ephcl'.<5. 15,16. Matth.j^Tr. , JJA«». ^nnot. in of triall comcsi will bee found to have nointercft to the Kingdcme of Heaven. What if the wedding garment bee cliaritie? this doth hurt us nothing, unlefle it could bee proved, (which can never bee) that this man had juftifying faith. Forhee wanted the wedding garment, charitie, be- caufeheci^anted faith: andifheehad beene endued with the one i fe. faith i hee fhould alio have had the other, fc. love : far faith worketh by love. But the wedding gar- ment is as well faith as love. It is indeed Chrift Jeliis him- felfe (of whom the Apoftlc faith) T^utyee on the Lor A Je- fpu. Chrift (as hee is a Juftifier of us from finne, and a San<5lifier of us from the power of finne, rinfing away by the water of his Spirit, that ftaine of corruption defiling our nature) is that wedding garment : and fo putting on Chrift, wee put on the new man, which according to god is created if* right eonfnejfe and true holinejfe : Now wee put on ChrirtjWhen we doe by an affianced knowledge, and by confequent affc6lions come more and more to bee united with him. The firft and radicall union is made by faith on- ly, which layeth hold on God in Chrift, as our merciful] God, whofe anger before threatned us for fin. Thefecon- darie union, whereby the foule cleaveth more and more umo Godjis by meanes of the affedlions ; by love our hearts cleave unto him, by hope, joy, high eftimation of him : whom though we havenotfccne,welove: but this prefup- pofeth the former. The five foolifh Virgins (they fay) were part of the Kingdome of God , and had faith, but wanted works. They were indeed part of the Kingdome in profeflion, but not in ele6i:ion. They had a forme or fliew of faith, but true juftrfying faith they never knew. And as their faith was, fuch were their works. For it appeareth that they had oylc in their hmps, and that their lamps were lighted , although by long tarrying of the Bridegroome, they were afterwards quenched. Our Adverfaries teach, thatthefe Virgins had afpired to more thanordinarie per- fc(5lion in the Church: and bad they gotten this without _^___ 'good J"fl^f)^^X ^^"^ Cdfinot bevnthout Love, good works ? It is a ftrange pcrfedion that can be attained without alJ good deeds IpiritualJ orcorporall. But they continued not (they will fay) in their former charitic, when yet they prefumed (trongly ontheafTuranceoftheirfalva- tion,as js apparent by their confident demanding to be let in: for they laid, Lord, Lord, of en unto tu. Indeed they never had either true faith or love, and therefore could not continue therein. For if ever they hadbeene partakers of either in truth,they would have perfevered in both unto the end : and where the one it utterly wanting, the other never was. Their carneft demanding to be let in, fhewes rather their defire than their hope : and yet how many hope pre- fumptuoufly without true faith in Chrift ? Faith is groun- ded upon the word of God, and the thing which itbelee- veth, is that which the Lord hathfaid. Whatfoever wee conceiveof God befidcs his Word, it is imagination, opi- nion, prefumption,but faith it is not. But the word of God denounceth deftrU(5^ion to the workers of iniquitie, to the fruitlefle and barren fig-tree : how can it then be laid, that they that workc iniquitie, that bring forth no ^ood fruit, have faith to beleeve afluredly that they fiiall bee laved ? The Apoftle makes mention of fbme, who profeflcd that they knew God^ but were indeed nnbeleevers, as the Vulgar reads it. And wee know it is often threatned in the Pro- phets, that the wicked (hall cry, and not be heard: call in feare, but not -in faith : for they that in faith call upon the hame of the Lord fhall be faved. But the Apoftle J^wr-f (as they object) fuppoleth plain- ly, that a man may have faith without good works , that is, without charitie, laying : iFhat Jhall it pro/it, if a man fay he hathfaith,and hath no workj ? (^an faith fave him f Wherein they take for granted what can never bee pro- ved, that the Apoftle takes works for charitie. Doe they thinke that they againft whom the Apoftle writes, would grant that they were without the love of God ? he Gnofiicks were never lb abftird. But the queftion was, whether a man that profcfled Jefus Chrift to bee the Savi- E 5 our ^ ! 53 Kom.io.S,J9- Titus i.i.i.eap,\S' §• pan*. pocritcs, but diftinguifhcth faith and charide from faith onely. And thus our adverfaries make the Devilla Ca- tholike againft his will. Or if they will fay, thr.t true Chriftian faith doth alwaycs a6lually and necelTarily imply this godly affe6>ion, and willing fubmiffion of underftan- ding to the rules of faith, thenbecaufe this cannot be with- out charitie, let them fay, as the truth is, that true Chrifti- an faith cannot be leparated from love and good works. It is impertinent todifpute, whether the faith of Devils bee naturall,coa<^>,anddiflioneft ; or the faith of wicked men fupernaturall, voluntarie, and honeft, as if i hefe things ^\ • ftinguidied thefaithof ungodly men from the faith of De- vils. For if the majeftieof Gods infallible truth command the aflent of Devils to that which they love not, doth not the fame caufe alio prevaile with ungodly men, who beare no affedlion to God or goodnefie ? And as for the honelly or difhonefty of the a6^, there can no circumftance bee na- med, why it (liould be honeft in wicked men,and difhoneft inthe Devils : foritis fearefully abuled in both. Andif it be granted, that faith without works or grace, \^ in men the gift of God, but the faith of Devils not fo: this argues a difterenceonelyinthecaure,notinthe eflencc, nature, or qualitie. And though it be his gift, yet being without grace and charitie, and without thefc ofneceintie as unfruitfull as the faith of Devils (both which our adverfaries grant) it is no more availeabJe to make a ChrilUan, than the faith of Devils is. It is furtherobjefted, if faith cannot be without charitie, then faith alone doth not juftifie. This followeth not, for it is one thing to fay, faith alone doth not juftifie, another that faith which juftifieth is not alone. This latter we yeeld unto, the firft wee deny. Faith alone doth juftifie, that 1?,^ privative lyconfidered without hope or charirie, as caufes concurring therewith in juftification : but this faith caryiot really be leparated from, or negatively confidered without hope and charitie. For though it be true, that the totall ^aufe of any thing being in a6l,the efte6> muft needs follow^ yet Jujlifymg Faith cannot be mthout Love. yet from the totall caufe wee cannot feparate thofe things, together with which it hath in nature itsexiftence and be- ing, and without which it cannot bee in ait for the produ- i cingof theefVciSt, though they conferre nothing thereto: I becaufethat is to deny the being of it, and to deftroy the caufe. The eye alone Iceth, the eare alone heareth ; but it murt bee a living eye, and hearing eare, not feparated froai the liead, or broken off ftom the reft of the body. Faith a- lone;u(^ifies without other graces, not in regard of their prefence, but in regard of their co-working with faith to this effed^ of our Juttification. It is one thing to fay, the eye is in the head without other len/es, and another thing to (ay, the eye doth lee alone, noother fenfe feeing with it. Livelyhood is the qualification of that faith that juliifieth ; and works, at leaR a preparation and promptitude of heart to good works.is an effect of faith, as immediate as Juftifi- cation. Sotheniaith cannot be without love, and yet wee apprehend not thepromifes of eternal! life by works, but by faith alone ; although truly they cannot be apprehended by parties deftitutc of works, at leaftof fincere refolution towaike in obedience. Nor doth faith alone apprehend the truth, or derive the benefit of divine promifcs to our lelves, but by it alone (though accompanied with all other fandtifying graces, and attended with the whole traine of good works) we expert and pray the promilcs may be ful- filled, not for our fakes, or for any righteoufneflc wee have in us, or can hope for in this life, but onely for the merit of Chriit, by his ible mediation and interceflion. In briefe, the faith which juftificth is operative, attended with good works ofall Ibrts, accompanied with all graces of the Spi- rit : but wee live by it, ^z it unites us to the Lord of li^o. ; yea, by it alone, not by it and other pnrts of grace, in as much as by it wee truRinGods mercies offered inChrift, wholly relying on them, not partly on them, and parily on our works or righteoufneffe. CHAP. 57 f- 58 what do firms arc called matters of Faith. § t. What do^rtnes are called matters of Faith. §.2. JuSiifym^fatth it rivt wayet confi- dered. CHAP. V. Of thegenerall objeU or matter of Faith jufiifying, §. r. \K Atters of faith ftri61:ly and properly thofe are XVjL called, which pertainetothe nature and e(fence offaith, firftandby themfelves; as are the points of faith contained in the Gofpel, the ignorance whereof is dam- nable, and the denial! hereticall- But in a more large ac- ceptation, all truth,revealedby God in his holy Word, is a matter of faith, and to beebeieeved as God hath revealed it. Hence is that rule of Divines, There arc manyintegrall parts in the word of God , which are faid to bee of the I word of faith , but not properly a matter of faith. For /there are many hiftoricall, domefticall, and particular matters fet downe for example, not properly for faith : which wee beleeve , not bccaufe they pertaine to laving faith, but for that they appertaineto the Word written by the Spirit of God. And not much unlike hereunto is that diftin6tion , that fome things are neceflParie to bee beleevedtofalvation by themfelves, and the authoritie of the Scriptures , as the fubftantiall points of faith and manners; others for the authoritie of the Scripture one?y, as thofe which are not (b neceflarie : and (bme neither by themfelves, northeauthoritie-of the Scripture, as are things in themfelves indifferent , fo long as by circum- ftance they be not repugnant to faith, truth, love, and edifi- cation. §. 2. Juftifying faith is confidered , either according to its mort eminent effedjwhich istojurtifie ; or according to its full and adequate ait. For that faith which juftifieth, doth embrace the Commandements, beleeve the chreat- looke to all the promifes of God made in Jefus nings Chrift concerning this life or the life to come , and re- ceive the good things promiled ; it fuftaineth in adverfi- ties Jujlifjing Faith is tvoo rvayes conftdered. 5P tics, worketh by Jove as an inftrument conjoyncd with it , guidcth all our aftions , and giverh firme aiTent un- to everie article of faith, and everie part of divine truth r but as it juflifieth, it isconveriant about Chrift obeying 10 death, that vvc may find righteoufncfle and torgivenefle of finnes to life in him ; or it cleaveth unto Gods mercies manifefted in that eternall facriflce, alwayes breathing out Jjte to men, renouncing all rruft and confidence, even in fuch graces as wee have received from God. The truth , mercie , fidclitie, and power of God, with all benefits paft and to come, which it plealeth God to bz- fiow upon bis people in Jefus Chriii , are the matter about which faith is exercifed : but as it jul^ifitth^ Chrift is the full and adequateobje^tof beleefe; as our reafona- ble Ibule doth fee in the eye, heare in the eare, digcll in the ftomack, but doth not reaibn as it doth thefe things, butonely as it conceiveth and difcourleth within us. So that, according to the twofold confideration of jnlh'fy- ing faith, theobje6> of it is twofold. Generall and Spe- ciall. I- The Generall objefl is the whole tnith of God revealed unto us in his Word, containing all Hifl-ories, Do6lrines, Commands, Threatnings , Pfomifes of what kind Ibcver. True faith refpe6>s all this, and ondy this. Oncly this, becaufe divine revelations onely be of certaine and infallible truth, which cannot deceive, and whercunto mencanfafely give unlimited and abiolute credit : All this, becaufe everie part of divine inlpired truth is worthy of all beleefeand reverence : andfo there is nothing contained in Scriptures, threatning, promife, precept, admoni- tion, exhortation, prophelie , or hi(^orie, which falls not in fbmc degree or other within the compalTe of faving Faith. God who cannot lye, hath propounded to men for truth, and to be beleeved, whatfoever is delivered in Scrip- tures, and fo it is a matter of faith ; but lb farre forth onely, as it is intended to bee held for true by the Holy Ghoft, the Authour of the Scripture. There is no doubt to Theob)cf>of ju tifyin:;fiiith two- fold. I. GencrjII. Tru& faith re that Rabfhakeh delivered thofe blafphemous threatnings againft the Lord and his people, but it is not true that thole words came from God, zs Jacobs did; (0 JacohsvitTt to betaken aseverie way true, truly related, and the truth of God ; %ab(haksks onely as truly reported from his mouth, but in themfelvesblafphemous. §. 5. Thus faith yeeldeth firme and abfolutc aflent to all divine hiftories, as containing a certaine and liire rela- tion of thole things whereof they intreat ; and to whatlb- ever came from God,as everie way true,and to be received: nor doth it barely aflent to the thiilg fpoken as true, but, moveth and ftirreth affe61:ions according as the nature of the thing beleeved fliould and ought to worke. Through \ faith wee underfiand that the worlds were framed by the n»'tfri:/^/G'and corruption of nature, that faith rcceiveth ; and thence follovveth felfe-deniall and re- nunciation of all trnft in worldly meanes. The high and profound myfteriesof godlineffe, which the natnrallman perceiveth not , accounreth foolifhnefle, faith embraccth with admiration, joy, delight, and affeiiion anfwerable to the nature of the do^ftrine into which we are delivered. Be- leefe of Gods power, vviidome, gtlace, love, and mercie ma- nifefledin JefusChrift, doth frame the image of God ot- Chrift in our minds, and propoieth it as a vifible patterne for our imitation in all our works,thoughts, and refolutions, and flirreth up to works ofpietie, juftice, mercie, long-fuf- fering,and the like. §. 4. Belides the promijc of forgiveneiTe of firtne^, in and through thebloud of Chrift, there bee many other precious and rich promifes, fpirituall and temporal!, con- cerning this and the life to come : all which, as procee- ding from the fame fountaine of triKh , hkh doth reft upon and embrace, and that fb much the fafler, as the promifes bee more excellent. There is a mutual! relation betwixt God promising any good blefl[^ng in Chrift, and the fjithfull fbule putting forth it felfe to embrace grace offered. For faith hath not onely tyts, by which it doth fee i 2 The pTomiftt conternin^ »f 6^ ;a Cor.i.Jc. [S4nSiJication. Jcrem.32.40. Ezek 36 1\27. Phil.T.5. 1 Cor. 1.8. 2 Tim.i.i2. Thefromifes concerning Sancftjication. fee thegood promifed, but hands wherewith it doth lay hold upon the good things beftowed : and the more ex- cellent the good, which is reached unto usin thevvordof promife,is,theclo(erdoth faith flick unto it, the ftronger dot1i it hold it . Men are credu lous in things that may con- cerne them in their name, goods, or life : and the more weightie the matter,the more earnelt they be in fecking re- (blution, and the ftronger hope or feareof it begetteth in them. All the promifes of God he Tea and Ameny furein themfelves, certaine to thebeleever, and therefore-hee can- not but receive them with clofer and ftronger repofe and adherence, the more hee doth apprehend their goodnefle and worth. Amongft the greater and more principall promiles, thofe are to bee reckoned, which God hath made concer- ning our fan£lification by his holy Spirit, that hee will en- able them that beleeve to bring forth fruits of amend- ment , and perfe6l the good worke begun in them from day to day. This is the covenant which God hath made with his people ; I will put myfeare into their hearts ^ that thejjhall not depart jrommyyvayes. Thispromileis verie neceflarie tobeebeleeved : for if people be not well groun- ded inbelecving that God willbuild them up more ftrong- ly from day to d^y, and perfe6l the good worke in them which he hath begun, even to full fan6tification in the feare of God, they (hall verie much ftagger and goe back, cold- ly fet upon the pra£^ice of goJlinefle, be oft' and on, now forward , now backward , not knowing hovV to begin , or to proceed in the way of holinefle. Beleefe that God will enable them to everie dutie hee doth require, and ftreng- thcn them againft enemies that doe oppofe , is a maine port in the Chriftian building, an exceeding furtherance unto god linefle, without which they fhall bee oft fhakcn and difmaied. Thefe promifes be of great price : for if a Chriftian were allowed to aske of God whatlbcver hee would> next unto the pardon of his finnes, and falvation of his foule, what would hee defire> but to be« aflbred from Promifes concerning things temprall. 63 from God that hee will eftablifh him in grace, and teach him the good way which hee ought to goe, that hee will fantflifie him in foule , fpirit , and body , and keepe him blamelefle unto the comming of our Lord Jefus unto judgement ? And when hee dilcerneth any iiich nromil? to bee made, it is not hard to conceive, with what deare af- fection and ftrong adherence hee doth receive it , how clofe hee layeth it up in his fcule, and Iweetly feedeth upon it. Thispromife h (vveet, and belcefe thereof ftir- ring and operative : for it hearteneth to the prad^ice of \ mortification and new obedience with great courage, j chearefulneffe, and ftayednefle; itquickeneth and encou- rageih to pray, as neccflities fhall give caufe ; it preferveth from faintin^^ and difmayednefle, when (Irength is not verie great; and it at any time, through weakneflfe and infirmitie, (ecuritie catch hold upon us, faith in the promife, that God will be our ftrength and help,is that which raifeth us againe, andputteth courage into us to fight againrt the adveriaries of ourfoulc. Many gracious and free promifes, concerning the blef. fings of this life, aredifperfed in the Word of life, which faith receiveth as true and certaine, becaufe they come from the God of truth, who is faithfull, fincere and con- ftant in all his promiles. Codlineffe hath the -promifes hth of thps life (indthnt which is to come. Hee that jf are d not his orvyje So», bnt deltvered him up for iu all ' how (hall he not with htm alfo freely give m all things ? as health, maintenance, credit, prolpcrous fuccefle m our callings and lawful 1 dealings, deliverance our of troubles^ and fuch like. This is the aflurance that God hath given, even his faith- full promife often repeated, many wayes ratified and con- firmed, that hee will make competent provifion for his children : which is to faith better than many bils of lecu- ritiefrom men, yea, than large pofTcfsions in hand for the prclcnt. The worth and gcodncffe of earthly blefsings promifed is apparent , fpecially when they bee given in love and mercie, as gifts of the covenant, tokens of free grace. Tiling! ttmptraU. GencT.i5.y. Heb.i?.y. I Tim4,S. ROTI.8.52. 64 §• J-. Rom.ij«f. T^e threatnings, grace, and byafupernaturall providence elevated to fpi- rituall ufe, in which fenfe they are promifcd and vouch- lafed unto them that feare God and waike in hiswayes. And therefore when the beleever is rightly informed, that God hath made any fuch promifcs, hce puttethr forth the hand of faith to lay fall hold upon them , and boxeth them up fafe, as his bed and onely evidence for the things o[ this life, and the fanc^ification of them. For want of this faith , many vertuous and godly men are greatly ftaggered and perplexed, plunged into deepe un- comfortable dumps and tedious troubles about the things of this life : But when once thefe promifes be well rivet- ted into, and have taken root in the heart by a lively faith, bcleefe hereof bringeth forth contentment, comforteth in the multitude of perplexities, encourageth to diligence in our places, quickeneth in adverfitics, and ftrengthens to the works of righteoufnefle, as knowing that to be the fureft way for the gaining of durable riches, and trufting more to the faithfeU promifes of God, though above JikeJyhood, than to their owne carnall devices, though in fliew and ap- pearance probable. §. 5. As faith receiveth what God promifeth, becaufe God is faithfull,and the promifes of great worth and good- nefTe : fo it beleeveth the threatnings denounced m the Word, not barely apprehending them as true and certaine, but alio declining them asevill. For the whole Scripture breathed from God, and everie part thereof is Gods word> of infallible truth , deferving abfolute credit. God is as well juft as mercifull ; faithfull and true as well in his threats, as in his promifes, and equally tobebe'eeved in both, (ofarreas by his Word hee hath afluredus of both. Hce that beleeveth the one as hee ought, beleeveth both : and hee that beleeveth notbcth, gives found credit to nei- ther. Beleefe ofthe threatnings is neceflfarie: Forrvhat- foever things are written (whether precepts, promifes, threatnings, examples ) ^r^ yvritten for our learning: and as the promifes of this life and the life to come are (harp fpurres The ThrtAtmngs. Ipurres to quicken us unco godJincflc : fo the threacnings are (kong bridles to keepe from naughtinefTe. Firme aflcnt tothecertaineaccomplidiment of divine threatnings, doth beget humiliation for finne part, and vigilancicto fhun ,finne and efcape danger: itftrengthcns againftbafe, carnall feareSj and the threats of men that oppole the truth, and reviveth care toferve and pleafeGod at all times, and in all things. Wherefore doe the terrours of men fb much aftight, butbecaufefleight belcefeis given to the threat- nings of the Lord? The grace and mercieofGod belee- vcd breeds love of God , and conlequently true fearc, which isoppofedto fenfelefle ftupiditie, and carnall pre- fumption , though it cafteth out fcare which proceecieth from unbeleefe. But what need Beleevers feare the threatnings, feeing there is no condemnation, or caufe of feare to them that be- leeve ? The Apoftle faith indeed, there is no condemnation / tofuch : but wee cannot therefore conclude, that there is no caufe of feare to them, unlefTeno other evils, but final] damnation need to bee feared. But whileftthefouleisfub- jed to bring upon it Gods temporaric wrath, fickneffes fpirituall, heliifli anguifh to the fenfe of it, there is ^vW caufe enough to feare. Seeing that concerning temporal] threats ana punifhments, Goddealethas (harply, or ra- ther morefliarply with his children than any other, why fhouldthey not dread his fatherly corrediion? Would a child that had bur one fparke of wit, or common realbn, provoke his father to icourge and whip him everie day, becaufe hee knowes hee will not dii^inherit him in the end ; and not rather fay, It is good fleeping in a whole skin ? And fliall Beleevers, who are fpiritually wite, willingly provoke God, becaufe hee will not condemne them eter- nally ? The afliirance which a godly man hath of his ialva- tion, is ever joyned with a faithful! and confcionable care to walk uprightly before the Lord, and to decline by- paths and ftrayings ; for which end he makes ulc of everie part of the Word, Therein no condemnation to them vhich are in F C^rift ' ' \ ^5 RonvS-x. Amos J. 2 a Sam. 12, 14. Rom.S.r. •; 66 %.6. 4. (^nnnuintle~ meiits. Tit.2.»,ii. The Commandcments. ' poriFt Jeju4, whowalkf *iot after the flejh, but after the^ Spirit. Moreover, there may be feare of that which a man is infallibly aflured toefcape, not a diftruftfull feare of fal- ling into it,but a watchfuU feare of fliunning and fhrinking all meanes leading thereunto. §. 6. The word of grace, which calleth upon us tobe- Iceve the free mercie of God in Chrift to the pardon of our o^'enccSjteacheth m to deny ungodlineffe andvoorldly iufist. and to live godly ^ jufily,foberly in this prefext evill world : and this word of grace is the matter of iairh,which is wholly received, if any part take good rooting. For the precepts of ianditie and hoiineflebind the confcience to obey God, as well as the promifesbind to ttuft in God. What God hath linked togethcr,faith will not feparate : but God hath cou- pled mercie.and obedience, grace and holinefle. He cannot belecve,or makefaithfull plea to the promifcs of remiffion and falvation, who doth not make confcience of all found do6lrine that he heareth, and give free, unlimited aflent to cvcrie part of Gods Word, fnbmitting himfelfe to be ltd by it,andtbatbecaufeit is his Word. Faith letteth theimage of God upon the heart ; which is manifefted in the feverall i branches of holineffe and righteoufhefle, which hcecom- ' mandeth in his Word : and it refignetha man unto God, to live? not unto the world, not unto theluflsof the flefli, but unto thepraife of his Name; which is not pofsible to be done, if he cleave not unto the Commandements as juft, equall, honeft, and good, in all thijngs and at all times to be obeyed. Faith cannot take and leave, yeeld and with-hold aflent at pleafure,part and mangle, divide with times, feafons, and private refpefts ; or refigne it felfe to God, with limitation to have leave in this or that to live at plealure : but it is downe-right for God, and willingly receiveth whatlbever hee faith; what God approveth, that is plea fing to faith, though crofle to age, education, cuftomc, credit, honour, natHrall defire, and inclination: what God condemneth, that faith difalloweth, though never (b much countcnan-; ctd The Commandemems. 67 ced by authoritie, graced by example, attended upon with honour, dignitie, preferment, and futing to our dilpofition. Faith fubdueth the ftrongcft pafTiorjs as well, and (if due and right comparifbn bee made) as much as the weakeft; and acknowledging the goodnefle, mercie,andablblutefo- vcraigntie of the Lord, yeeldeth it felfe to be led by him, above all things that can oppofe themfelves, and will not give place to ought that doth fet againft him. If God bid Ahrnham leave all, his friends, his fathers houfe, the land of his nativitie, to goc into a ftrange countrcy,he iz ftraijght upon his journey, without further qucftioninghee will bee gone, no entreatie will ftay him in Mefofotamia. If Cod command him to offer bis onely Son in facrificc, he is early up to doe it. The faithfull foulc gives firme and free afTent unto all things revealed by God , eagerly fixeth the affiance of heart upon the promifes, and cleaveth clofe unto the Com- mandements, not onely fuch as fute with his dilpofition, education, age, but even thole that direftlycrofle and op- j pole carnall reafon, carnall affeftions, wordly pleafures, and what provocations foevcr there be in the world unto finne : and not then alone when it may be done without contradi6lion or refif^ance, but then cfpecially when temptations rife, humane reafon failes,finfull lufls hale this way and that, Satan rageth, the world frownesor flatters, our preferment, credit, honour,life, all lies at flake. In this cafe, faith lookes diredlly unto God, and judgeth it befl to flick unto him from whom comes falvation. For no good can bee equall to that which God promifeth, no evill fo great as what he threatens, no courfe lb fafe as what bee prcfcribes » no evidence fb fure as the truth of God , no command fo jufl as what God requires; the greateflga ine is to lofe all forChrifls fake, if wee be called thereunto ; wee fhould fland fbafte6led to the glorie of God, as to fKrinke in no triall, though never lb difficult, nor thinkeit much to refiFt nnto blond-, flriving again^ ftn : This is the conftant, certaine judgement of faitn, which bringeth forth F 2 a fettled GeneC.ti.Tj{. General 2,3. Hcb.i^ 68 Ir^ particular frac^ittes thefdthfuU maj faile. In particular pTM' dices tht fatttifuU raty faile. I Sam.i7.t. pfal.iKs'ii. 74- Heb.Ti.2 5- §.7. The obedience »f faith tiUH if orme^ entirt, and «»- fiant. a fettled rdbJiTtion to follow the Lord at alltimcs,andinall things, notwithlhndiftg all oppoficion. In particular pradices the faithfnll foule may be ignorant of fonie things* and vveake in the application of others. David in a palfion may thinke Samuel hath deceived him ; and 'Pettr furpriiedvvith bodily feare may deny his Mafter: bnt the conftant tc nr^r of the Bcleever is much better ; and if by Ibme unexpc6ted occafion he be unfettled, he is never quiet, untill his former refolotion be confirmed, and put in praifVice. For having weighed and pondered all things in an even balance, heeisafluredly perfvvaded, that no outward cvillcan come incomparifon with Gods anger, noearthly good is to be matched with Gods favour, that tranfitorie delights are deare bought, if a man endanger his Ibule to compaflfe them ; that the fufferings of this life are not wor- thy to be compared with the glorie thatfhall be revealed: and therefore it is infinitely better to cleave unto God, though in reproaches, bands, imprifonment, or death, than to enjsj the fleafures df fin for a feafon. §. 7. And feeing faith kindly rooted doth fpread k felfe tocverie branch of divine truth, cleaving infeparably to the whole, and with cloieft repofe of heart, to that which is moft excellent and of greateft importance, the obedience which faith prodnceth , and the works which it anima- teth,mnft bee entire, uniforme,and conftant . Entire, not in degree, but in the branches of obedience. Maimed obedi- ence to (bme duties of the Law,lopping off other branches, which accord not with our ftate, humour and difpofition, or groflely neglecting them, though no lefle commanded, is an argument of an unfound and imperfe of others no lefle excellent and neceflarie, is no token of faith, but a ftroi^ preemption that what good is done, proceedeth from in- dulgence to corruption. For if wee give our felves to the prolecution of fbme good works, bccaufc wee receive and embrace the Word which commandeth them, then fliall wt obedience of Faiih is uniforme^ entire^ ^c. 69 wee give our fclves to the performance of everie good worke, which the fame Word doth call for at our hands ; If we doe this or that good worke commanded, becaufe it is futable to our dilpofition, pafsing over others that bee crofle thereunto, wee obey not the Lord, but pleafe our felves. The Word of God doth worke eft'eflually as it is em- braced, and theconfideratioa of what Chrift hath done for us, will bring forth in us the fame mind that was in him, a mind to doe his Fathers will in everie point alike fincercly • but with greater intentions, fervour and chearefulnefle, as the wcightinefle of the dutie* or opportunitie and (eafbn (liali require. For true faith aflentetn to everie divine truth, as certaineand infallible, cleaveth to everie promileand commandement alike fincerely and uafainedly,fticketh fa- fleft totbemthatbeeof grcatcft worth and necefsitie, or upon ipecialloccafion may moft tend to the glorieof God,/ ' the comfort of the Ibule, and good ©four brethren; and ib teacheth the afFe<5lions to rife and fall, (well and affwage, whether in admiration ordeteftation, in embracing or loa- thing, and CO put thcmfelves forth in pra6lice, according to the different excellencie or indignitie, goodnefle or w'dC" neffeofobjeiSls prefenced to them. It teacheth us abfblutely and entirely tofubmic our wils unto Gods will; toaffedl whatfbever he approves, to hate whatlbever hee difallowes ; to love that beft,which his Word afllireth us to be moft ex- cellent and deare to him, andtodeteft thatrr.oft, which is moft odious and abominable in his fight, though otherwifc pleafantto ournaturall difpofition, or not ibdiftaftefullas many other matters would be, did we take care for [he flefli to fulfill the lufls thereof. Indeed the faithfull foule may find it kl^c more prone to one finne than another, and more dull to fome good du- ties than other, byreafon of naturall inclination, ftate of life, ciiftome, or fome other occafion : but, if right compa- rifon bee made, tiichenciteth to hate allfiunc,and to affeil all duties of holinelTe, one as well as another. A man fick F 5 of/ 70 Luk.S.i;. The J^cc tall objeoi of juftifiing faith . Thffpeciali eh'eCf 2 Cor. y. Iff. Komi 5.55,26. Rom. 10. S. and I.J7* of divers difeafesj but one predominant, may be cnred of it as much as of any of therert, and yet bee more troubled with the remainders of it, becaufe it had deepcft root and greatelihead : andioeverie member ofcorrupt ion may be truly mortified, and yet the ftronger pafsions before,thougb in pro^Tortionable degree tamed and brought into lubjci^ion as it^uch as the reft,may be rhe moft troublefbme.-vvhich the faithftjll doe acknowledge, bewaile, and cndevour to re- drefle, keeping them under with greateftcare, and ftriving againft them with all earneftneflc. This fight agaioft corruption is cOnrtantly maintained by faith, and conftantly it cleaveth to the word of grace, as much better than all carnall or wordly allurements, whereby wee might be drawne afide intofitlne, and fo it bringeth forth conftant obedience to the will of God , ■■ The good ground are theyswkich with an hone ft and gpsd heart having heardthcfVordi^ep it, and bring forth frhit with patience. • -> -^ no'j iiirriof ■1'!.;: .1 I :>;i- •■■ ! !! ;JlJ^j^ CHAP. 'Vi:'^ '';-'' Of the IpecialiohjiB of jufltfjing faith. i3Vonl jfidw §. i.T^Aith (ceketh not life and faVationin the threat- i nings, prohibitions, or cpmmandements; though it worke by love, and earneftly contend againft corruption : but acknowledging its imperfection in working, and re- nouncing all confidence in works or in our felves, itreftech upon the promifes of mercie in Jefus Chri(l-,or Word of re- conciliation, whichis ciiWed thejvord of faith. Themore firme and lively our faith is, the more fincerely it worketh : themore fincerely it worketh, the better wee difcerne and unfainedly acknowledge ourimperfedlions, anddifclaime all aflfiance in our owne righteoufnefie : and the more faithfully wee renounce all confidence irt our works, the more Thejpeciallobieii ofjujUfyingfdith. 1\ more earneftly we feeke for falvation only by Chrirt. Faith refteth upon Chrift as Mediatour,oras God and man obey- ing to thccur(c, defiringto be further con- firmed touching the promife of God, the Angell makes an- fwer, with God nothifjg is imp ajfible . As for the faith of the Centurion, fo much commended by our Saviour Chrift, it might bee a ftep or meane, by which hee was raifed of God to a true faith forjuftificati- <)nbythe Melsias; or it may bee, it was fome effect of a juftifyingfaithrbucinitfelfe, asheedid oneJy beleeve the powerof Chrift to healehis fervant, it did not juftifie. Our Advcrfaries themfelvcs will no: ^^y, thacnaked aflent to this truth, that Chrift by his bare word vg^s of power to cure his fervant abfent, is fufficicnt to juffification, which yet "BelUtm Hit Rhtm. %AnntX- '^«l»I..'.24. Rom.4,20. Hcb.tt.T5, Genef.18.1^. Numb, 11. 13. Luii.jj, Luk.".?. ri.' 74 Luk.7. through the redemption which is in Jeftu (^hrift : whom CJpd hath fet forth to be apropitiation through faith in his bloud for theremiffionof fins that arepaFt,through the forbearance of God, Itiswithusaswithmalefaclonrs; the Kings par- I dononely received doth acquit them, andreftore them to 1 libertie : and Gods mercieinChrift covering fin, received Ibyalivelyfdith, doth let usfiree from feare of damnation. I It is true, that juftifying faith doth give aflenttoeveriear- I tide of faith, and cleave to everie Commandement-: but it I obcaineth remiflionof finnes,asitreceivethGods pardon in Chrift. To him give all the Trophets witnejfe , that ! through his name^ whofoever beleeveth in himtjhall receive remifsion of finnes. Righteouineflre is everie where tied unto faith, even to faith Thejpecidll oh] eB of iuflifpng faith. 75 faith in Chrift, whom onely it doth and can' looke unto as it juftifieth. / count all things hut lojfe for thf excellent knowledge fake oj Chrifi Jefusmy Lord-, for whom I have counted allthtngs loJ[e,anddoe judge them to be dung that I might win Chrij}^ And might kc found in him, that is-inot havtngminc owne ri^hteouj^ejfe which is of the Larc, but that vthich is through the faith of Chrifi -ithe righteoufneffe rvhichisof God through faith. For looke as nothing in a poore man can make himrichjfiirther than it doth get riches into his poficision ; fb nothing in us finners can make us righteous tb life, further than it doth lay hold on luch a righ- tcoufnefle which can take away (in> and make us righteous CD the receiving of Me ctcrnalJ. Faith is called the faith of Chrijh becau^Chriftis fee whonii faith dothapppehend and receive to righteoutnefle and life; "according to that of theEvangeliftj/Zr^rA^^ b^ iee'veth ok the Son of God hath Itfe everiafling. That is theprincipall objefl of faith, for which embra- ced and received byfaith, eternall life is given from grace. But eternall liteus given of jgracc, -for Ctjiftembraoed or rerteduponbyfaith'j; o-\ < i.' ; yr-S.-j^ jm ••ti--Ofic :;>ri . a To beleeve Chri^ Head ^ndHfen , as the Apoftles taught him,is true beleefe: but that is not barely tobeleevc the hiftorieofhis death and refurreilion, but the fruits and benefits thcr«5of,andthatv^th affiance. Itis'fo tobeleeve the death and refurccdlion of Chrift, as ther&by't^iooke for forgiveneflfe of finnesj whichistoput Oiircrufiih tbe ipeciaUVnercie of God through Jefus Chrift. This'is plaine by xh^vtoxdsQ^ Martha '^ for when Chrift asked htv,Doefi- thou beUeve this-, that )ivhe[eever belee\jeth on^mee fkall not dyceti/erlafifngIy?$\vt'SiVA\^ftz&i^ that thou art Chnfi: that is, I cannot donbtibut'that thofe 'that cleave to thet^fhail have lifeeverlafting, ttachingthat thefe confefsions impJy an affiance and tiuft of all good throu{;h him. :The Eunuch his prefefs ion vvas^ / beleeve tharjeftci Chnft is ihcScifMf-God : bat the faith of this Euhuchwas a pan iciilar confidence of heart, whereby hee embraced Rom-jaa-anJ Phil }.%9. Ga\.i.i6. 1 Joh-3 ii,r5. Joh tf.47. and 17.5. a Rom-ic. 10,11. Rom. 10. J. I Cor. 15. 3. y>h-ii-i6 ^■; AftyS ?■- 16 The J^eciall ob]eci ofjuftifjingfaith. Joh,i.49j5o. Aass-J'« Rom.?.J4. embraced Chrift his Saviour, and beleeved on him for his particular benefit and comfort. Nathaniel profeffed of Chrill, that hee was the King oflfraely that he was the Son of Gody and To much in generall the Devils bcleevcand know : Was 7{athaniels faith nothing but a bare per* fwafion that Chrift was the Sonne of God? yes, it was a perfwafion joyned with affiance, for hee rcfted upon him, and fo beleeved the promife of merciein him. God hdth raifeduf Chrifi to he a prince and Saviour y to givr repen- tance to Ifrael y.and forgivtnejfe of fins : and to beleeve Chrift aPrince and Saviour raited from the dead, andfet at the right hand of the Father, doth imply truft and affiance I in him for forgivenefle of fins and life everlasting, through I the grace of God. §. 2. It tso^6led,that to beleeve the power of God is jaftifying faith : for our Saviour required no more of the blind man, than to beleeve that hee vva« able to hcalchim. And the Leper leemeth to doubt of his will, bntwas well perfwaded of his power. But it is one thing to lookc unto Chrift for bodily health, or to ceccivc a temporall blef- fing: another to beleeve in him to juftification. For the faith which Chrift requires to juftification, is fijcha faith as doth acquit us from our fins,and doth procure us righteouf^ nefle •• But many were healed by our Saviour,that(for ought can be proved) were not aequiaed fi:.om their fins. And i(^ thefc blind men had onely beleeved, that he was able to cure the malady of their eyes, notwithftanding this their faiths their Ibules had beeneuncured, their fins uncovered. Many that were cured of their bodily infirmities, were alfb healed of their fpirituall difeafes ; not becauie they beleeved hig power to help them, but bccaufethey reived upon him as their onely S'aviouc, <)nnV/. i ,' i 3 .:! : ^V-iiA'^ nt u-.?- •* vuw And the teftimony it 'fdlfefliewetV,"thacrheb'hridi men beleeved Chrift tobee the; (J^in times paft pro*' mifcd, of the Father, and now exhibitecf : io that theyj might beleeve tp juftification, but their bdeefc of hrsoovi nipotencie did inot juftifie them. The v^riter to the /t/tfi-l hewe: §. J. Matth.9»7,»o. Mark. 1.40 • -BelUr. dt Jufiif. lib.l.tsp.i. Heb.ii.?3.3'(>3y- TheJpeciaU ohjeci ofjufitfymgfdth. 11 brr»es fhevveth in divers examples, that by jurtifying faith feme [ubdued KingdomeSi other fame floft the mouths of LfOMSfCevz^iriG (juenched the force of fire ^ others efcaped the edgeofthefword, &c. All which things (though tcmpo- rall) wereacchieved by jiiftifying faith, which is the hand of the people of God to receive good by : but faith juftifted not, as it was occupied about, or looked unto thefe things, but as it was carried to an higher objeft. The healing of !i''3 53 corporall diieafcs was a feale unto us, that Chrift is our deii- j '^^""^ verer from fin and death (as the Scriptures teftificj and our adverfariesconfeiTe) and therefore in beleeving the mercic of God towards them, in healing of their dileafes, they might forthwith conceive, that of his frecgracehee would bepleafedto forgive their hns, which arc the true caufcs of all our maladies. Itisagaincobjefled, that in the Creed is contained the whole objed of juliifying faith : but in it there is no men- tion of the fpeciall mercie of God- In this objedtion there is a two-foM mifiaking ; for in the Creed \s contained the obje£t of faith which isbclceved; that is, the fiimme of dodrinetobebeleeved to falvation is there explained; but here wee fpeake of theobjedlof juftifyingfaith, by which wee beleeve. The do6>rine of faith is one thing, the private adtof the heart relying upon the promilcs of mercie ano- ther. Now when wee enquire, what is the objed^ of jofti- fyingfaith, thequeftion isnot what is the fumme of faith, or of the articles to bee beleeved, but what the faith of the heart in all thefe articles which itbeleeveth, dothflrft and principally looke unto, reft upon, and receive to falvation. For when all Chriftians proftffe, and hiftorically beleeve all the articles of tiic Chrirtian faith; yet many are not juftified or laved, becauie they beleeve not zs they outzht : whence it is evident, that bare affent to thearticles of Re- ligion, is not that faith which juliifies or laves ; but ano- ther of farre different nature is required, i^ wee would be partakers of thefe bleflTings. Againe , verball mem ion of Gods fpeciall mercie there is not any in the Creed, bm 4' ,8.17. 'J>-9' rcc vC- 78 Fdth in Gedfiameth his image in the heart. jerem.5r.j5. Efay icr.j. and §•1- faith in Codi fpeciaU mercie framethhit imtige inthebfrt. really it is included. Fortobeleeve in God, is to depend upon his mercie reaching to the pardon of onr offences : To beleeveinChriftjis torelyeuponhim as the Author of re- demption,rcconciIiation,and peace with God : which doth neceffarily imply the (peciall mercie of God. And in the Creed weebeleeve the rcmiflion of fins, which article can- not bee explained according to the do5trine of the Gofpel, without beleefe in the {peciall mercieof God, and confi- dence thereon. Theconclufion is, The Word of God is the generallobje61:of juftifying faith ; the fpeciall promifes of mercie and forgivenefle in Chrift Jeliis, is the (peeiall ohjcd of faith, as it juftifieth. §. 5. This beleefe in the rich mercie of God framcth the image of God in our hearts, and imprinteth the vertues of Chrifts death upon the foule, as by application the feale I doth fet its ftamp upon the wax. A man cannot walk in the I SuHjbut he muftbeare its hue : no more can hee beleeve in the grace and mercicof God, to thepardon of his offences, but he muft beare the image of Gods mercie upon his foule. And fo faith in Chrift doth encite to the uniforme ftudious pra6lice of pietie towards God, who of his gracious, free, undeferved love and mercie, is plealed to repute Beleevers as his fbns by adoption, and compaffc them with his fa- vours ; and of mercie , kindneffe , long-fuffering , forbea- rance, fbrgivenefTe towards men,looking to God for its pat- tcrne, whom it muft and ought to follow- The Bcleever cannot put on Chrifi as a Juftifier, but hee murt put on the bowels of mercies, kindneffe, humblcneffe of mind, meek- nefTe, long-fufFering,forbearance,&c. and thecloferheput- teth on Chrift untorighteoufhefTcthe more quick and ope- rative be thefe graces of the Spirit,and more lively the ope- rations themfelves that iffue from them, as quickened and animated by that faith. CHAP, ■'- 1 Juflifying Faith is a f articular confidence. 19 CHAP. VII. I.. J^Jfifying Faith is a ^Articular and certaine confidence^ refiing upon the ntercie of God in Chriftfor pardon andjorgivenejfe ; not an ajfttred perfwafion that oar fns be already pardoned and forgiven* §. 1 . 1 Unifying Faith doth not onely beleeve the pro- I mife ofmercie in general! i as that there is for- givenelVe for them that lay hold upon it : but it rclyeth up- on the prorriife for our ovvne particular, and depends whol- ly thereupon, looking after no other help. For trutt or confidence importeth the application of fome good to him that trulteth : and lb bee that cafteth himfelfe upon the promifesof mercie , drawes neerc unto Chrift, throwes himfelfeinto his armes, andgraf>s about him with all his might. Looke how the poore infant, aflrighted with the apprehenfion of ibme danger, clings clofe to the parent for fuccour and defence ; or a man in danger of drowning laycs hold upon fome willow that growes uponthebank, and hangs thereon for fafetie: fo doth the foule,purfijec[ by the terroursof the Law, and affrighted with the ugly fight of finne, flye withlpeed untoJefusChrift, asheeis held forth in the Gofpcl, hang upon him, and to dye for it will never lole his hold. For in him it apprehends plemifull redemption, and out of him it knowes no fuc- cour is to bee found. In this fenfe faith applyeth the pro- mi fe of grace to a mans felfein particular, that is, it parti- cularly rclyeth upon thegraceof God injefus Chrift to obtaine pardon and forgivencfl'e. Even as they that were ftnngwith thcfieric ferpents, Aid correand looke to the brazen Serpent , beleeving to find the healing of thofe deadly ftings that were fattened in them : thus a Ibule, ftungwith fin and feare of damnation, cof-imeth by faith toChrift, relying on iHm, truftingto find in and through him, 5.1. certain* cooji- df'ce. Numb.iT.j. Joh.3. 14,15, 8o Jufiiffing Faith is a f articular confidence. Matth.Ti.i8. Efay 55•l)2• I3oh.^24• Job.3I6,36. Afts 10.4}. and IJ.J9. Rom.io.?,io. Gal,3.ro. Deur.<^.5. Joh.7.57- AftsK^.ji, him> cureof chore deadly evils wherewith it is wounded- If a Prince (hould offer a generall pardon to Rebels, caufing it to bee proclaimed, that if they would lay downe armes, fubmit themfelves, and flie to his mercie,they fliould be re- ceived to favour, and wee (hould fee many hereupon caft downe their weapons, and fue for mercie ; would wee not prefently know, that they beleeved thepromife that they (hould bee pardoned ? So when Chrirt faith to finners. Come unto me,or,Beleeve on mee, and I will eafeyou,what faith ('thinkcwee) havefinners who refbrt unto him? Is it not a beleefe, that hee will (according to his Word) de- liver them from iinneand death, and reftore them to life eternall? If there bee a particular word, or that which is equiva- lent, then there is a particular faith. But there is a particu- lar word, or that which is equivalent. For the thirftie and barren foule, that is ftung with the terrours of the Law : they that labour and are heavie laderti are invited to come unto Chriftj and exhorted, entreated, perfwaded, comman- ded tobeleeve ; and the promife is, JVhofoever beleeveth in himjhallnot ferijht but have evertafling life : which is as much ASfThomas ythou art burdened and doeft labour, thou art wearie and thirftie, come thou unto mee, behold, I in- vite thee ; beleeve thou, for unto thee doe I reach forth the promife of mercie, receive it, and thou fbaltlive. For the I particulars are ever in their generals. How can wee prove, that John or James are by nature under wrath & the cur(e ? otherwife it cannot be proved than thus,(/firfed is every one that continueth not in all things,that are written in the book^ of the Law to doe them-,. How can we prove that T%<»w4» or Teter are bound to love the Lord, and to abftaine from murther,fornication)theft ; butbecaufe it is faid to all men, Thottjhalt love the Lord, Thoufhalt notfieale ? &c. And thus it is faid to z\\,Let everie one that is a thirfi come unto tne,afiddrinke. Beleeve in the Lord Jeftts^andthon (halt be faved: whence everie thirftie and burdened foulc may con- cludcj I ought to beleeve, God calleth and commandetb me Jupfyingfmh is af articular con^dcnce. metobeleeve; heehach given mee his promife, and offers imercie, and beleeving I fliallbe iaved. The faith oftrueBeleevers goeth further than the faith of Devils can doe. But they may,and doe beleeve or know, that Chrift died in gcnerall for linners, and that they {haJI befaved who beleeve in him. If juftifying faith have not in it fome particular confidence, then it is notoppofed to' de/pairc, fo as to cxpell it. For things that will not en-i dure the one the other, muft have contrarie tie ; as fire and water: ifthe one doe not fight and drive forth the other,; then may they dwell together. But true faith and utter defperation cannot ftand together , but doe expell each other. Moreover, true faiih in Chrift doth breed confi- dence and boJdnefle; according to that. Let us enter with confidence and boldnejfe through faith tnhim. True faith therefore bath in it particular confidence in the grace of God. For as nothing can make hot, which hath not heat in it fclfe : fo nothii^ can make confident , which after ibme manner hath not confidence in it. To* receive is to cake in particular to a mans felfe, or to apprehend and lay hold of for conveying atbingtohimfelfe. But to ^^ beleeve onChrift and to receive Chnftj doe both import the fame thing. Therefore to beleeve on Chrift, is to reft upon him for the conveying of his benefits particularly unto us- Meat nouriflietfa not, unlefle it bee eaten anddjgefted; a plaifterhealesnot, if itbcenotapplyed; a potion will not worke, if it be not received, (^hrifl is the true bread ofltfe, that came datvnefi-om heaven, upon whom we mu't feed by faith,if we would be partakers of his benefits : and feed up- onhim vve cannot, if we doc not particularly beleeve in him foronr (elves. The worke of redcmprion remaines proper "CoChrift: but the benefit of his death is communicated tocverie member of his myfticall body, for their juftifica- tion : And how can wee hope to have our finnes forgiven, i{ weebe not made one with him by faith, and reft upon the promife made in him for pardon ? That profefsion which T^aul makes, may here be coniidered » I ktrow in whom I \ G have ) Jam.r.6. Mattb.tf.jo. and 14.3 r. Rom. 4-10. Heb.io.22. a Matth.i.jo. and 2.30. Joh.17.8. b Joh.1.12. Cyl.2.(;. Rom.i.ii.rj. H.b.S.ij, JOh{?.35i» rr- g 2 Faith is cert aim in the event ^ not ever in fenfe . aTJm.i.iJ. ttnth '» certatns in the evft, n*t net infenjt. Joh.J/iJ. have heleevedi and lam ferfroaded that hee U able to ks^p that thing wheretfith I have entrnfied himi [or delivered uptohuks^ptKg:] where it is apparent, that tobelecveis to commit ourlelves to Cbriflstruft or keeping, or to reft our foules upon the performance of the gracious promifcs, which God of his rich grace in JefusChrift hatfj made un- to us. §. 1, This faith is certaine, though mixed wit-h many doubtings by reafon of our weaknefle : Certaine and aflured in regard of the event and thing beleeved, not in regard of the fenfe and feeling of him who beleeveth. Whether his heart bee ftedfaft in faith, or treacling through much unbeleefe ; yet unfainedJy beleeving with a well-rooted confidence (though with much unbeleefe ) hee (hall bee fure of the thing pro- mifed. For the promife is made good to him that truly receivethit, not for the ftedfaft manner of receiving, but for the thing received, which is Chrift, Now. looke as a trembling palfey hand may take the lame thing, which a more fteddie one dothtake, though the manner bee divers, the one taking it with (haking.,.. the other without any' trembling: fo an heart of faith , which yet fhaketh and ] doubteth through much unbeleefe , may take Chrift , as I well as an heart doth which is more fully perfvvaded ; and therefore fhall have the grace promifed for his fake, who is received by faith- The promife is unWeriiUyfVhofo- ever beleeveth in Chrifi Jhall not perjjh, bm have everla- fling life : it is not, whofoever is fully aflured, or certainly per&^adedof his falvation,but whofoever unfainedly belee- veth in Chrift, fliall beefaved. Now many a poore foule may caft himfelfe upon Chrift , and lay hold upon him with purpofe through Gods grace never to leave him, as being aflured without wavering in this particular, that it isbeftbothfimplyand in comparifon, to draw necre unto God, and relye upon his grace; and fo in event is iiire of falvation, who yet would give a world to bee aflured of Gods favour,, and fully perfwaded that his fins are pardo- ned. Faith ts certaine in the event ^ not ever in fenfe, 8 j ned. An houfe well builded upon a rocke is as furc as the foundation : cveriething hanging on a pin orpeg, is as furc as the pin or peg on which ithangeth : Trueftith firmely groundeth it ieJfe upon the faithfuil promifes of Ood, and receiveth them as better than life it fclfe, from which it will notbewithdrawneby anycarnall allurements: and there- fore in event it cannot mifcarrie, for the ground is firme and unchangeable. The truth of God initfelfe is more certaine than any thing that can bee apprehended by the ienfes, but it is not evermore fo apprehended by us: and faith which buildeth upon the infallible truth of God, commingto him when hee calJeth, relying upon his grace, becaufe ne hathfpokcn, is in event no leflc fure, than the foundation upon whic^h it leaneth is certaine and unmoveable ; but in the fenfe of the Bcleever it is not alwayes fo : neither are matters of flith received by us with fuch ccrtaintie , as arc other things fubjeft totbefenfes, in tJiemfelves leffe certaine. Things are to us according as wee conceive them, which is not ever anl'werable to the evidence of the thing in it felfe, or to the certaintiein regard of the event. Things moftfure in themfelves are fometimcs but dimmely difccrned of us, becaufe our eye-fight is imperfecl ; and things lefle evident in themfelves doe appeareto us moll cleaieand manifeft, when they come within thecompafleof fenfc or reafon re- maining in us. Befides,- the promiles of mcrcie in Chrifl: being the highert and moft fpirituall, it is the hardcft point of fervice in Chriftian warfare firmely to belecve them : andthedaily weaknefles which wee clpie in our ielves, the many and flrong pafiflons which ftill warre within us, and many times prevaile, doeimpell the mind toditiruft. When a- Chriftian calleth to mind what Itrength worldly allure- ments have in him, how often hee yeeldeth unto affaults in manypettie temptations, howweake andfraile, dull and negligent hee is in the duties ot Chriftianitie and his parti- cular calling: the confciouihede of thefe things will, no _^ G a queftion, J'l: 84 Fatth is cenatnc v/k the event^ nop &t'er in [finfi. 3 Tin-..: •12. queftion, trouble the eye of faith. Not that the comfort of a Chriftian is grounded upon his ftrength of grace, or any goodworke that isor can bee done by him: but be- caufehisbeleefein the mercieof God cannot bee greater than his ftrength to overcome worldly allurements, whereby hee might bee vvithdrawne from God, or care to yeeld unirbrme,lincerejaiid ccnftant obedience to all Gods Commandements. Againe, it is one thing to have a thing furely, another thing to know I have it fuccly. Wee Iceke many things that wee have in our hands : wee have many things that wee thinke wee have loft: lb a Beleever, who hath a furebeleefe, yet doth not alwaycs. know that hee fo beleeveth, feeketh but findeth it not; nay, thinketh hee is altogether without faith , when bee hath it urifainedly. A man unregenerate, that is wholly cor- rupt, fecth little or no corruption in faimlelfe : yea, af- ter due, ferious,and long examination* many diibrders may fecretly lurke in the heart of a man lanflified, which hee doth not efpie : And is it then any marvell that a. true Beleever Oiould bee unable (fometimes at leaft) to fay that hee doth beleeve? yea, that hee fliouldnotfiindir, though hee make diligent fearch and enquirie into his owne heart ' about it. Looke as children live in the womb, and know not that they doe live: lb it is with many true beleeving ibules, who long belceve, before they come to fee them- felves beleeve, and be able by a refiexed operation of mind tofay, I k»ow onwhom I have beleeved. Amanofacon- trite fpirit, beleeving that his fins are pardonable, earneftly defiring remifsionof finnes by the merits ofChrift, andre- ftingupon Chrift alone for falvation, afluredly hee recei- vech forgivcnefle, although hee be vexed withfcruples and temptations , and want the afliirance and perfvafion in himfelfe that his fins bee remitted. For faith is neceflarie to falvation: but full aflurance that I doe beleeve in that fort, is not of like necefsitie. And if a man may beleeve unfainedly, who is not fully afTured that be doth fo beleeve, then Fatth as it juflifes is arefting en ChriU for far don. 8 5 then faith may bee certaine in the event, when itisnotcer- laine to the fcnle of the Beleevcr. §. 5 . But what faith is neceffarie, to wit, on mans part, to Jurtification? Is it an aflured perlwafion of our parti- cular election, or that ourfinnes be already pardoned and forgiven ? No : It is one thing to reft on Chrift obeying to the curfed death of the crofle, that I may obtaine par- don and life everlafting from the grace of God ; which is cheaA of true beleefe, required to juftification : another to bcleeve that I am one of Gods particular eledt people, and that myfinnes are pardoned and done away; which is a privi ledge of grace, granted to him whobeleeveth, is ifeaied by the Spirit, and knoweth afluredly that hee belee- vetb. It is not an aftion of Chriftian faith, previous or fun- damentallto jufHfication, foramanto beleeve himfelfeto be one of Godseledt : for wee come to know our eledHon by the effe6^s thereof, as Faith,Juftification,San6tification. Wee muft firft read the eft'eds of Gods love in our hearts, and fee that hee hath wrought in us the faving graces of faith, love, hope, feare, &c. and iealedus by the fpiricof promile, before wee can come to know his eterni 11 decree and purpole towards us : therefore the beleefe of our par- \ ticular cledHon is an aft of faith following juftification, not | precedent to it. Nomanisjuftifiedbybeleevinghimfeltetobcejuft, nor pardoned, by beleeving that he is pardoned : but if his be- leefe be true, hee muft be truly juft, before be can or ought to beleeve himlelfe to bee juft ; and a6lually pardi^ncd, before hee can be aifured that hee is pardoned. This is the order of ipiricuall blelTings conferred upon us in Chrift, Faith is the band vvhereby wee are united unto Chrift ; af- ccrUnion followeth Communion with him; Juftification, Adoption, San6tifica:ionbe thebencHts and fruits ofCom- muiion ; 3ewg ntAde fons by faith-, Cjod fends forth the 'Spirit of his Son into our hearts, crying-, Abha» Fat her y and xhisSfirit heareth witnejfe with ourjpirit, that wee are the children of God : affurancc or certaine perfwafion that our G -^ (innes § 3. Faith at it jujltfi. ethuarenin^ I upan C''"fl '» I obtaint pardon. I ZtiKch.de redempt. I liij cap 11 tit. de htducia c«l. 282. tMufi- lac com. de ' Remijp. followcs this witneflc of the Spirit , as the fruit and effe(5l thereof. In which it is moft manifelt, that, faith in Cbriftis before juftification in order of na- ture, though not in time ; and juftification is precedent to the fcnfeand feeling of remifsion : and therefore that be- leefe. which is required on our part to juftification, cannot be an aflurance that our fins be pardoned already ; unlefle the fame thing be before and after it (elfe, and a man be par- doned before heebeleeve, or afliired that heeis pardoned before it bee granted, or that a6\ of faith which cannot bee but in a perlbn already juftificd, muft goe before the pardon of finne. The promife of remifsion of finnes is conditional!, and becommeth not abfblute, untill the condition bee fulfilled, cither a6lually, or in defire and preparation of mind. This is the word of ^racejBe/eeve in the Lord Jeftu (thrift, and thou (halt hefaved : when doth this conditional! propofi- tion become abfolute ? when wee beleeve. What ? that our finnes are pardoned ? No : but when wee beleeve in Chrifttoobtaine pardon, which is the thing promifed up- on condition of beleefe. AfTurance that our finnes be par- doned is concluded in apraiHcall Syllogifme thus ; Hee that truly belceveth in Chrift hath obtained pardon of his finnes : But I beleeve : Therefore my finnes are pardoned: where affurance of the pardon of finne is a conclufion drawne from a two-fold ground, the one exprefled in .Scripture, the other evident (if true) by the teftimony of the renewed confcience ; and prefuppofeth that hee belee- veth, and is aflurecf that he doth beleeve. Now if afTurance of remifsion be concluded from this ground, that he belee- veth, andlcnoweth certainly that heebeleeveth; then the beleefe which is required on our parts to juftification, can- not bee an afturance that our finsbee wafliedavvay already. For if wee take the word Beleeve foraperfwafion thatour finnes are done away, then the Syllogifme runneth thus ; Hee that is aflured of the pardon of his finnes, his finnes arc pardoned. But I am aftured of the pardon of my finnes : Faith as it jujlijies ts a refiing on ChriUjorfardon. 8 7 finncs ; therefore my finnes are pardoned. Faith receiveth the pardon of finne, as it is profered in the word of grace, and groundcthit fclfc Iblely and imme- diately upon the promife of God in Jelus Chrift : But ground, whereupon a finner in himieJfe guiitie fLould build aflurancethat his finnes are pardoned, without Ibme other aA of faith comming betwixt the promife and that aflu- rancc, there is none. The' Gofpel offereth pardon to the thirftie and burdened, if hee will receive it : aflureththem of pardon , who have embraced the promife : but where lliall wee find ground, whereupon the guiitie peribn, who bcleeveth not to remifsion of finnes, may bee alTured that his finnes not actually pardoned , are yet pardoned and blotted out of Gods remembrance ? Faiih taketh the pardon prefented to it in the word of promife, and travel- ling with it, bringeth forth a6luall remifsion of fin, which upon our faith we receive. Affurancc is not before pardon, nor.a6luall remifsion before faith, unleflethe effecfl be be- fore the caufe, and the fame thing bee both caule and eflfe^l. Tobeleevein Chrift to (alvation isto receive him. But to, receive Chrift as hee is offered unto us in the Golpel, is not tobeeafTured that our finnes are already pardoned in and through Jefus Chrift , but to reft upon him for pardon. Before the ad of juftification, faith hath for obje»5l this propofition concerning the future. To mee beleeving my finnes {hall be forgiven: but after the promife is receivecf, and pardon obtained, iv hath this propofition concerning the prefent or time paft, To me beleeving in Chrift my fins are forgiven. And thus the horned argument of the Jefuite, whereby hee would prove the fpeciall mercie of God not to bee the ohjetl of faith jnftifying, and our doctrine in tSiat point tobeegroffeandabfurdjiseafily untied. For thus herealb- ncth ; Juftifying faith goeth before juftification ; But faithin the fpeciall mercieof God foUoweth juftification. Forhee that beleeveth the pardon of his fins, is either juft before or not juft; if juftbefore, then faith juftifieth not; G 4 if Joh.T ti' Hetvet. ctnfeff: T*T.tU^mfiif, Itb.eaf.io. leUar.dtJuflif. Seff, Ratio fecun. tL- IdsmiU ted. H>kx. c*p. 1 1 . ^-ScCfaTiineflri, 1- ■ — 88 J-^aitJb as it p^fiifies U a refl'tng on ChriUforfarden. D. F/fWoftfie Chinch, //'<■. J. 1«lt'g^ and fit- ting Hi to the re- c.-it ofthAtgraci. tfufav our^wherehy Goddnthjufiifi: U6 ; and other, as a fufcqnivecxu.(e^ reccivinT^^embra- ciiig^ and en]oying the fame In the fnrnt'.r refpeSf fitilhcoufifli not in a perftV'iJion that tse Axe ti e fon^ of God, tint hi the latter. F.'el'i '^fpendix to the fifth Biolff, fecund fart, §.5j,;i« that Ipeciall fakbhach fl»i- drie acts; biK to t&is ptspofc- ipcGial-Iy two. The Hri? heartily CO dclire, earneflly to thirft after, humbly to en- treat for acceptation, and confidentiy tareft upon the pro- mife of free remifsion : The other comfortably to aflure and pcj(\^ade, that chat is granted;, Which was defired and received in promife Faith by her firft ad obtaineth and recciveth pardon, and doth not find us jiift, when wee be- gin to beJeeve: by her fecond a£l-j fliee doth not adVualfy juftifie, but finding the thing done^ certifieth and aiTureth us of it. So then fpeciaJl faith in her firft acl, is before Juftification, and procureth, obtaineth, and receiveth par- don, but then fhee hath not the perfwafion of it as already done : In her fecond a6t fliee prdfuppofeth the thing done, and already obtained, and fo truly perfwadeth the belee- ver of it, but procureth not the doing of it. Before Jnfti- fication faith feekcch and receiveth the promife of forgiye- nefle: after Juftification, it comfortably aflTureth of the blcfsing obtained : inbothithath for its obje<5l the fpeciall mercie of God in Chrift. Faith receiveth Chrift offered in the Gofpel, and it perfwadeth and affureth of pardon in Chrift received : both thefebe the a<3s of faith, formecimes exprefied ^ in the definition of juftifying faith : but if wee fpeake of faith as it juftifieth , it peculiarly embraceth Chrift with his benefits, as hce is profered in the Word and Sacrament. For faith, which is required to jn;lificaci- on , is not a perfvafion or knowledge of things already poffefled, but a confidence of things promifed and upon beleeving tobee obtained, which in the order of caufes,not in time, dochgoe before remifsion of fins . Who knoweth not, that wee muftbeleeve, that wee might bee juftified? Juftified, I lay, and notcertifiedof juftification by the be- nefit of faith. The Scripture is cieare ; t> Beleeve,and thou jhaltbefaved. ^ CJod jufiifieth the circumcip>onby faith ; - and the uzcircumcifion through faith. Doenotthele, and many the like paflages fhew , that juftification > and not » onely Faith as it jujirfies is a repng on Chrilifor far don. Sp onely the feme and manifcftation of jnftification aircady i obcained,doth depend on faich > ^ 4, It may bee laid, wee are juftified before in Gods ' decree. Indeed whom God doth jnl'^ifie, them he decreed to jnftifiefrcm all ctcrnitie : but whereas eleii>ion is mani- fefied by faith, as by its eft-ed^, juftification doth depend- UfK^n faith, as ks caufcand wee are juftificd by faich as the inftrumcnt thereof. Fore'e-^-ion is an adl immanent and letcrnaiJ, but juftification transient and in time> inferring Ibme change in the pcrfon juftihed, not phyficall> biK mo- rallandinrelped^of ftate, whereby it comes to pafle, that the perlon is in another condition and account than he was before. Inbriefe, the a61 of faith perfvvading of the pardon of finne already obtained, by beleeving and glorying in the fenfeof Gods mcrcie, muft be difiinguifhed from that afl of faith which juftifieth, and is a leaning or ftaying upon Chrift to obtaine remifsion; the priviledge of grace and comfort, which comes to the foule by beleeving, muft bee diftinguifhed from the condition of the covenant, which is required on our parts, before wee can obtaine pardon. This is the rather to bee noted, bfcaufethe mainecaviJsof thePapiftsagainrt ourdo6>rine touching particular confi- dence in Gods mercie, and certaincie of falvacion, are grounded upon thi^ furmilc, that wee make that faith, which isan afliired and ccrtaine perfvafion of our parti- cular eledion,jurtification, and ialvaiion, to bee the fole canfe, to wic,on mans pact, of jufHficaiion : whereas juftification it felfe muft goe before the nfTuraMc e of it, and fuchperfons onely can have tru^ aftiiranceandccrtaintieof their juftification , eledHon, and falvation, who doe un- fainedly beleevc, and know aflTuredly that they bcleeveas they ought, And it makes much for the comfort of many faithfull people, whocommit their foules unto Chrift Je- fusjand depend upon him and no other for filvation, who yet are much perplexed, asif they had nofaith, nor could doeought pleafing unto God, becaufeihey want this ccr- taine Fifhcri fftftvet to certtiifuarficlei. po H»w faith affureth offdvation. §. T. H »V faith ttffii- retb offalvatioa I Job.M?. and j.rA-uiH J. 13, 7- taineafluranceof the rcmiflfion of their (innes; whereas i£ they had learned what it is to bcleevc unto juftification, anci trutt unto the promifc for pardon, they might for the prefent take comfort in this , that, notwithftanding their feare,they relyeupon Chrift, and commit their Ibules unto God,as to their faithful! Redeemer, and might with more eafeand Ipced grow up unto the defired comfort and aflli- rance, when they fhould diftin6lly perceive and dilcerne the grounds of faith and aflurance, and by what fteps and degrees they muft climb from the one unto the other. CHAP. VIII. By faith a true beleever may be certditue and infallihty afff*red of the remijfion */ his ftnnes arid eternalljaivation, §. I. T T is a Principle, common amongft our Adverla- Iries, thatcverie conclufion ifluing from one pro- pofition revealed expreflely in Scripture, and another clearelyand certainly knowne otherwife, and by evident and good confequent added unto it, belongs to faith, and isbeleeved by no other habit than of faith. As for exam- ple ;-'AH the dead fhallrife. Ceteris dead : therefore p^- ter Oiall rife. The conclufion is Theologicall, and belongs to faith, thougb it bee not expreffely written thatT^r^r is dead, orthatheefliall rife againe. So it is in this prefent j matter : All that beleeve fhallbee faved: thispropofition j is of faith, becaufe it is immediately revealed and ex- 1 preffely written. But I beleeve ; this is certaine by the I teftimony of the renewed confciencej to-him that hath pro- I ved himfelfe to be in the faith. The conclufion. Therefore I I iTiall bee faved, is certaine by faith : becaufe it is inferred ofone thing beleeved, and another that is evident. And al- though the Holy Gholt, not tying himfelfe to termes, doe ib n-iCtime \\ Bow faith ajftirethoffalvation. 9^ fomctime call it k»ovi>ledge ; yet calling it againe heUeving aIone,or beUeving and knowirtg-,\i is manifeft fuch a know- ledge is intended, as not oneiy flovvesfrom tlie principles of with, but alfo is reduced to the fame habit. For with what other eyes canthefonle behold the heavenly light of the Goipel ? How fhall that confidence, aflurance, or certaintie, which is created by the mixture of the light of the Scripture, with the light of a good confcience renewed by the Holy Ghoft , belong to any humane knowledge, when the Scripture faith exprcflely, T^r^row//^ ed by the Word : for the rule by which a man difcerneth himfelfe to beleeve, is the doftrine of Gods Word , declaring the qualitie of faith: And the certaintie or aflfurance , which a juft per- fon Gal. J. 14- Heb.n.j«. I-/- p2 fVhat manner of ajfuraaci it obtai- ned. §. 3. what manner of affurance uobtAtned. ^ : ^ fonhachof his particular jijftificatioa, depends upon the right application of two propoficions ; oae immediateJy divine and certainely beleeved, JVhofoever beheveth i» . Jefui Chrifi fhall be faved'y the other inferred and concln- ; ded from that which is divincjcertainely knowne according to the direction of the word^ Bm I beleeve. %. 2. This affijrancff is not fuch, as whereby a man is niade abfolutely out of all doubt : but fuch as many, times isaflaulted, and fihaken with many difficulties, feares, and doubts: which notwitbftanding ariienot from the nature of faithj as if it ought to be; but from thcfraiJtieand cor- ruption of our evill nature, by reaion whereof faith is not fuch as it ought to be. It is not the office of faith to cherifli and maintaine fuch feares and doubts, but to refift them, to fight againftthem, and ib much as is polTible to cxpellxhem, and drive them out. But yetbyrealbnof the ftrength of our naturall corruptionraad the weaknefle of our faith, we attaine not to this, j and how much the weaker our faith is, jb much are wee the further from it. Againe, the dayes of faith are as the feafons of the yeare, fome faire, ibmefoule ; one while a Sun-Chine fnmmer, another while along and tedious winter, fometimes no more but a florme and away. Our eyes are not alwayes alike intent to the Word of God; wee doe not alwayes alike conceive the promifes of God : nay, temptations fometimes hide them out of our fight. The effi26ts of grace doe not alwayes appeare the fame, yea , fometimes they feeme to bee quite overwhelmed" withcontrarieefi^ei^s. And in nature it felfe there isavo- luntarie flirinking and relinquidiing of the comfort of faith, through the leeds of unbeleefe that originally are fowen in us. • §. i' The particular certaintie of remiffion offinnes and eternall falvation, which juft perfons attaine unto up- on their Repentance, Faith, and Obedience, is not equal) in certaintie and firmnefle of aflent, to that aiTurance which they have about the common objeft of faith ; to, wit, conccrningthearticlcsof Creation, Incarnation, Re-| furredlion ^ what mAnner of Affurancc is obtained. 93 furreilion, or the like: becaule thefs articles are totally and immediately revealed in holy Scripture; but that his finnesin particular are remitted, depends upon an argu- ment, whereof onely one partis immediately the Word of Godj and the other a collection arifing upon refleiliion, andoblervationof amansowne qualities and ad ions, and i the conclufion is more orlefie certaine, according to the ! condition of the fecond propofition. Ir is a thing more cercaine and evident to faith, that God gave Chrilttodye forHnners, thatwhofoeverheleeveth inhimfK)ould mtfe- rijhy but have life everUfling , than it is to my confcience, tnat 1 beleeve with well-rooted and all-feaioning confi- dence : I have greater aflurance that God is faithfull and true, than that my heart is upright: Therefore I have greater afTurance that the true Beleever (liall bee favcd, than that my felfc am received unto mercie. Albeit faith doe fometimes (tagger and waver, as tou- ching the verie principles thcmfdves and immediate Word of God; yet becauie the truth and certaintie thereof is more eafily and better conceived, they are for the moft part more familiarly and readily belecved. But the con- clufions, becaufe of themfelves they are unknovvne, and have their light onely from the principles* are not fo firmely apprehended as the principles themlelve,', vvhiJeft doubts haply may he cart, left there bee any errour com- mitted in the application and ufe thereof. It is a prin- ciple delivered for aflurance of \2Wm0n, Be/eeve in the Lord ] efiu Chrifi, and thou jJmlt bffjaved. Hereupon the faithfull man inferrethto himfelfe, I beleeve in the Lord Jefus Chrirt, therefore I (liall bee (xwq.3. In this either confufedly or cxpreflely inferred, heecomforteth himfelfe, and rejoyceth in God, and in hope thereof chearcfully ferveth God, calleth upon his name, and in patience ex- pefteth the revealing of hisfalvarion. And yet oftentimes itfallethout, that hecqueftioneth his faith, and not feeing fucheftc6>s thereof, ashee ftippofeth there ought to bee, makethdoubtlerthaplyhee bee deceived J and though the prmciple ^ 94 The fever all eflates ef Beleevers. §.4. ThefiVeraUftatet of te'.eevi't, Efav4^».j. Match -1 2.20. Ffal.31.ii.anJ Phi!.i.i9,;o. 2Tiir.4-i8. principle be true by which he firft beleeved,yec he is jealous led he have miiapplyed it to himfelfe. I §.4. This will appeare in the feverall ftates or forts of true Beleevers. There is a ftate wherein faith is a fmoa- king weeke, defiringthat it could beieeve, rather than get- ting up tofeeleit felfe beieeve, difcoverine it felfeby ear- ned fighs and groanes for mercie, and hanging upon Chrift, though the Beleever can fcarce tell whether hee reft upon him or no: This faith is certainc in event, but the Beleever in this ftate is farre from particular aflurance of his falvation. Againe, though faith bee not troubled, but doe quietly ftay on Chrift, andtafte God good in letting them find peace with him ; yet fuch is the infancie of {pirituall under- ftanding in Chriftians, efpecially now firft converted, that they doe not returne into themfelves, and judge of that they doe, and of the great confequence of that they doe. Hence it is that they will tell you, they find God good to them, and goe on cheerefully in duties for the prefent: but they come not to behold tne ftabilitic of their lalvation. The child lives,before he knowes that he doth \[\c ; and knowes hee doth live, before hee knowes the caufe of life, or the in- heritance whereunto hee is borne : and fb it may bee and is with a Beleever. There is a ftate in which faith is excrcifed with temptati- ons from unbeleefe or otherwile ; by which oppofition the fouie is kept from obtaining this certaintie, being encoun- tred>vith doubtful! appearances, which it cannot weil an- fwer and cleare for the prefent. There is a ftate wherein faith is now growne up, and hath either out-wrefted, or otherwile is exempted from knowing fuch temptations ; in which condition the faith- full doe perfvade themfelves, that Gods mercie, and ti'urh, and power, fliallcarrie them thorowunto lalvation. But when now our conlciences ftiall come to teftiffe thorow faith and experience thishappie eftate, weeare fabje(5tby neglecting meanes , laying downe our watch, giving the reines The fever all cjl ate s of Beleevers. 9') rcincsto ourlufts, orby recretdefcrcions ere-vvhilecolofc for a time this comfortable perfwafion ; the Spirit not (pea- king in us by his light as heretofore, and our confciences and faith lb hurt and wounded, that theadHons of them are troubled and depraved^as we fee the like befallcth the natu- ral! fenfes and rcalbn. Wee fee, through melancholy what realbn comes to imagine, how that ibme fliould feekc to kill us, whenever thought us hurt : How the eye thinks it lecth things yellow and red, wiien they are nothing fo ; the talic thing.s bitter, when they are Iwect : So the fght of faith and confcience,when nothingbut fin,guilt,wrath,angriedefer- tion over-lay it, itfeemethto fee-everie t-hingfor the time, of like colour to thofe things wherewith k is pofTefled. Thus fometimes the ftrong faith \s (haken greatly, and flrongly affaulted, ibthathee that unfpeakably rejoycedin the falvation of the Lord, by haftie cogitations is brought to fay, / am^aU out of the fight of thine eyes. And ii' faith elcape thele rocks, may not yet a more fe- rious examination of our wayes, and thorow-fight of our nakednefle,imperfev5lions, and manifold tranfgreflions ; the ftrengthof ouriufis, thedilbrderof our pa (Tions, our daily failings, and that great weaknefle which in trials wee fhall find in our iclvts ; may not thcfe things, I fay, raife feare in theheartof a found Beleever, as not altogether without the reach of pofUblecfanger, without repentance and grea- ter conftancie in performing all Chriltian duties, than hi- therto hee hath made proofe of; ipecially if the apprehen- honofthe multitude and hainoufnefleol-his fins be quicke- ned by affli6>ionsjOr the lively cogitations of the terrors of the day of judgem.ent ? Neverthelede, as a child affrighted runneth to the father, looking for defence and help of him, even Ibin the middellofall feares. tempiations, difficul- ties, and diftrefles, fiith is ftill running unto God, ftill im- portuning him, calling upon liim, expollulating with him, caftingitfelfe Rill upon him, depending upon his aid, and expei^ing-of him that things become otherwifcthan pre- fcntly th/ey are. ^. %. Thus Pfal JT.2:. I 96 K^jfurance offdvatton maj be obuined. §. J- Fdith of adhfT etice ftronger and more "ecejjarie th^n faitb of evidcnci. §. 6. InfaU-.ble ajfu- rance offalvation iftayie obtaiaed. §. 5. Thus faith of adherence is ftronger than faith of -evidence; and beleefe in Chrifl for remiflfion, than affurance of pardon and forgivenefle : And as faith in Chrift is ftron- ger than particular certaintie of our falvation ; fo is it morenecedarie. For beleefe in Chrift is abfolutely neccl^ farie to remifsion of finnes, in all them that bee of age and dilcretion: but affurance comes not atfirftwhen wee be- leeve, butby little and little as God feeth it reqnifite, ac- cording to the trial! hee hath appointed to make of us. Without faith in Chrift, as theonely author of falvation^ and fole end of faith, with whom our ibules feeke perfe6l union, it is impofsible to pleafe God : no a6lion, though initfelfe never fo good or holy, is truly acceptable, unleffe it be quickened and enlived by this faith : But many poore {bules,that want affurance of Gods fpecia 11 favour, are ten- derly beloved of him, asheires of falvation, and their good works accepted in Jeiiis Chrift. A Chriftian of -an 'hum- ble and broken fpirit, denying hirafelfe, and renouncing the world, beleevingtbat his finnes are pardonable, and earneftly defiring remifsion of fins by the merits of Chrift ; reftingupon Chrift alone for falvation, andjoyning, with this defire and affiance, thefincere, unpartiall pra6lice of obedience to all Gods Commandements, according to that meafure of grace which hee hacb received, without que- ftion hee fhall receive the inheritance of eternall glorie, although hee may bee fcrnpulous inhimfelfe, wanting this perfwafion and affurance that his finnes are pardoned. And yet becaufe God hath commanded us to labour for the perfe6lion of all graces, wee are furethismuftbeein- treatcd for, and have a promife that it fhall bee gran- ted, as God fcech meet, both for the time and meafure- of it. §. 6. That not onely fome uncertaine hope and dimme fight of Gods iavour,but even affurance is to be fought, and may bee obtained , is thus manifeft. Faith may receive , what the Word doth teftifie ; for the Word of God is the obje<5l of faith. But there is a word tef^fyingtfeus 1 much. i^ffurance offiilvation way betfhtawed. 91 Match, r. 21. KCS% 10.4}. t ThcfT.r.io. LuJc.2.l0II. Efap.tf. I Job. J. r;. JoI,.6jy. » Joh.J.IO.TJ. 'BftUr.ieTuHif. much, that my particular perlbn beholding the Sonne, and bQ\tcvin^onh\mi(hi\\ have (teruii II life ^ andheeraifedup At the laft day ; that there is mo ctndemnAtUn to me being inChri^. Neither could John with thefaithfiill belecve Gods love towards them in particular , t( fome word did not flievv it. For the Papilts themfelvcs will not fay, that all of them were priviledged with fingular revela- tion. Our Adverfaries reply, that there is no Word o( God, laying, Corfteiifuhclccxc thou that thou fhalt be laved : and where there is no word, there is no faith ; for thefc two arcrelatives. Thiscavill is eafily removed: for that can- not be bcleeved as out of the Word of God, which is not found intheWordofGodcTfpreflely, orbyconlequcncc; Trims r^ but whatfoevcr is found there CKpreflely, or may evidently by dirc6l confequence be deduced thence, that may be bc- teeved as out of the Word of God. Now howioever it be notfaid in lb many fyllabks, '^eter, Thom$K, Cornelius ^ thy (innes are remitted to theebelecving ; yet ^•^'idtnx.Xy (b much may bee concluded out of thofc gcnerall promifes, Evcrieman that belcevech Hiall have eternal! life : for the univerfall doth include its particular. Therefore the mclfen- gers of the Lord of Hofts doe give notice to their Congre- gacions, that the matter which they proclaime \n the Name of the Lord,doth concerne them and cverieofthcm, laying in efte6V, To yen is the word of this falvatioM fe»t. What they lay to all men, they fay to everie man : what to penitents , to everie penitent ; what to beleet^crs , to everie beleever; what to finners and nngodly, to everie finner. God gave his Law to all ffrael, ^leaking to all, as rf hee had fpoken namely and particularly to everie one, ThoH [halt have no other Gods, &c. Maynoc, ought not man to inferre thence , I muft have none otiier Gods, &c. Thepromilcof theGofpel runnesthus. If thou [huh confefe toith thy mouth the Ltrd Jefta, and beleeve in thy heart that God rat fed him f-omthe dead, thou fhalt he faved. Is not this fpoken to everie man particularly ? May H not Aftsij.KJ. and z Cor. y. 30, Exodao^f^. Rom.io.^, 1J- P8 Joh'40.aJ. Pf,1.2jl.. Job 19.1 )■ ^- ft-' pral.Tcj3;4. Lav 4;.!^. l-'&l.iy^.iy- Micah 7.19. Je1em.5T.34. K.om.rr-2a. Matth.i^ 17. i^ffurdnce of falvation may he obtained. not hee as out of the Word inferre. If I beleeve I (hall be faved ? Our Saviour Chrift had faid nothing namely to Paul and Silas as touching the Jayler, that if hee did be- leeve hee {hould bee favcd : but out of that univerfall, fVhofoever beleeveth (hall bee faved, they proclaimecom- fort to him in fpeciallj Beleeve thou, and thou j^h alt bee faved. There is nothing found in Scripture exprefl'ely tou- ching this or that mans relnrreition in particular : is it not then tobebeleeved out of the Word? The Scripture faith to him that beleeveth, Thou flialt inherit eternall life, as much as it doth to any particular man now living, Thou rhait rife a^aine. Becaufe our Saviour faid to the Apo- {^\zs,whofe fins foeveryee remit, they are remined,om Ad- veriaries (though falfly) would colle6t , that their Priefts have power to abfolve a man from all his finnes. Doe they know afluredly, that what was fpokcn to the Apoftles, was fpoken alfo to theirPriefts, though there bee no parti- cular mention of them in theGofpellj and will they not allow us to inferre a particular from a generall? David could fay, The Lord is mjfhepherd ; Job, I k»ow that my %edeemer liveth : which they beleeved out of the Word, grounding themfelves upon the promiles of mercie. And I wee now living by the fame faith, having the fame precious I promifes, being led by the fame Spirit, may out of the ' Word of life be aflured that our (innes are forgiven and co- vered. Moreover, everiefaithfullfoulein particular doth find, heare,and read in the Word, fvho forgiveth all thine itji^iiities,and hea/eth all thine infirmities. To everie faith- full fbule in fpeciall the Lord faith, I, even I am hee that . blotteth out thine inic^Htttes for mine otvne fake, and remem- ber thy finnes no more. Thi=; he fpeaketh to hngular belec- vers, nottofome pcrfons only, as it is evident in that the Scripture doth in univerfi II repeat the fame thing- What our Saviour faid to the young man, If thou xvouldFIr enter into life, keepethe Commandements, the Papids teach that is fpoken to all men ; and if a man fulfill that condition, hee may beleeve to bee faved. Looke how they know the words ^ffurance offaluation may be obtained. 99 Rom. 4.1J. words (poken to the young man ^o many hundred yeercs paft to be direiled unto them : by the lame rule may eve- ry faithfull Ibule intereft himfelfe in all the gracious and loveJy fpeeches wherewith God from time to time hath comforted his people, and take unto himfelfe thofepromi- fcs> anlwers^and affurancesthat God hath at any time made and given unto them, refolvingofall the reft, that which in one cafe the Apoftle exemplifyeth of that that was written of the Juftification of ^^r4/?<.l.c•- £ivem oHTtreffafes , that wee may more fully and really poflefle and enjoy what weebeleeve wee already have in Gods affcdion , and doe in part enjoy. The remifTion of finnes is by faith manifefted to our confcience, and in part wee reape the comfort , fi-uit , and cflfcjft of it in this life : but ftill wee are clogged with finnc, we live in mifery and fcarrow; in our felves wee are condemned wretches; ftill we are are lyable to many temporal! and ipirituall chaftife- memsanddefertionsforfinne, and live in a fort as exiles .andbani!}ied men from the immediate and clearevifionof God. Therefore being ftill in cafe, as if our finnes were (flot completely pardoned, finne as yet abiding in us, and &bje6iing us to the difpieafiire of God difliking it , and to his Fatherly chaftifement accompanying the fame , wee pray for forgivenefle more abfblute and intire every day in the fruit, effe<^ , and comfort of it. True it is , that per- fonsjuftifted have full title unto, and right in that mercy I of God ; which as it hath already delivered themfi:om the dominion and condemnation of finne > (bit will in the end i wholly //ow ]ufiificatioa iifuUand utTtre. V^' . ioi6 K^^urAYicc offahamn may be obtained. (5. Adlsj. 19' Rom.".23« Pfalm.i8.i.i. Pfalm. 231. Ifay 3J.2Z. Job 34-3 (5- John ao. 28. Gal. 2. :o Phil. T. J. wholly free them from all remainders offinne , and thofc chaftifements, afflictions and miferies wherewith they are exercifed in this life; and in thisrefpefttheremiffionof their finnes is full and perfect : but lb long as they live iii this vale of teares > fm hath its abiding in them , and they are fubjefl to many calamities by reafon of fin, from which they heartily defire and pray to be delivered. Sixthly, wee have the grant of pardon fealcd in our con- fcicnceS:, and pofleffe it privately in part , but as yet the Judge bath not folemnely pronounced his fentence of ab- Iblution, nor fetus in full and reallpoffeffion, ofabfblure, complete, intire acquittance and remiflion. This there- fore we expefV, aiid pray for, which will not be till the time efrefrefhwg come. So long as wee walke by faith, and not by fight , wee ftill pray for the fight of that , as touching which wee have now but the comfort offaith and hope, which is in part and imperfed. By faith wee know that we are redeemed both in Ibule and body, y^tfiillwefigh in our [elves , waiting for the adoption , even the redemption of our bodies. Our adverfaries^ obje6t againc, that by praying that Chrifts merits may be made ours in particular, wee greatly abaie them. As though the Prophet David did abafc God in making him his in particular jfaying,?*^^ Lord is my rock,, and my fortrejfe^my Ood,andmjf Ji^rettgih , my fhieldy the home of my falvation , and my refuge : The Lord it my Jheapheard,fjhall not want. "Which agreeth fvveetly with the voice of the faithfull. He isenr God^and he willfave us ; He is g'wr Lor/^ (not onely by right of foveraigntie , but of love f andatfe6lion ) andhewilljaveus. As though Elihudid ' abafe God in calling him, /i/y father ;(xThomas did ahaCe , our Saviour Chrift in calling him j My Lord and my God ; 01 Paul, when he glorieth and triumpheth in Chrift after; this manner, who loved me, and gave himfelfefor me ; vi z. in a fpeciall and peculiar manner, and not onely as he loved Efau,]Judas 3 and other reprobates. Wee doenoiojurie toQodjCO.make him oursin^particular^ becaufehcehath • . 7 faid. K^ffurance of falvntion may be okdincd. 107 j'laid , as to ^hrahAm , (o to everic one of the feed of ^Ahrahami I rvilL be thy God. Wee doe noinjurie, be- caufe wee doc not thereby make him our peculiar, but leave him the fame to others that hee is to us; as every roan enjoyeth the light of the Sunne to hisowneufe, with- out the impeachment thereof to the ufe of any other man. §, 8.' A third rcafon toconfirme that a Chriftian be- Icever may bee aflbred of the pardon of his finncs, is this : What the Apoftlesand other faithfull men were alfured of by ordinarie faith, that may all the faithfull bee afTurcd of in like manner. For all the faithfull are Brethren-, and havcthe Itkf precfofu faith and promifes. But the ApoQIes and other faithfull have bceneaffured of their lalvation by ordinarie faith, '^au/ pronounceth the fame certaintie of other^mens falvation that hee doth of his owne, and upon grounds which are common to all the faithfull and Saints of God. TheRhemifts objc£V, that Pau/durd not affiire himfelfe that he was juftifted, faying, / ^wow nothing by my [elf e^ yet am I not thereby jufhified. Did Paul fpeake this as doub- ting of his juftification by faith in Chri(\ ? Of his particular aflurance hee gives plentiful] tef^imony otherwhere : and our Advcrfaries teach, that hee was aflbred by revelation. The place makes (Wrongly againft jufl4ficarion by works : butagainft certaintie of falvation it makes nothing, unleflie wee ihall make the Apoftiecontrarie to himfelfe j and our Adverferies will fay, thatamanmay be certaine by revela- tion, and yet altogether uncertaine. The drift of the place is to fhevv, that wee fhould not vainely bee hfted up with the applauieof men, becaufe they know ns not ; yea, wee know not our felves thorowly : for God is greater than ourconfciences, and doth cipie many fecret defaults in us, which wee upon diligent fearoit cannot - find out in our ownchearts. But did the Apoftlc, ptotef^ing the innocAi- cieof his confcience, intend to intimate his doubtfulncfTe of mind touching his owne falvation ? In no fort : . ^ ■ f^r Jerera.ji.ji.jj. and li 3)1. ai,d 302a. §.8. Heb.j.ri. 2 Pet. r.i. Rom.P.31. 1 Cor.7-40. 2 Tim. 4. 8. ijoh.3.14. and 5 I}. I Cor.4.4. lee. BelUr, de rtom.8 J 5. Gal i 1 . Pliil i.ipio. 1 Tim J. 8. }J'^ io8 ^jfurance of fdvation may be obtained. i]oh.j.i9. 1 Com. It. Pfal .19.12. BeUar. dt >/»/. I 1 Joh.5.iOjn,ii, 13- . 30h.10.31.and yir if our corfcience Accnfe t*s not, then ha^e we toUneJje : This is our rejoycing before ^odf even the tefiimony of our confcience. Nay, this Text of Scripture well weighed, is fufficicnt CO dafh the vaine cavils of thcPapifts : For TmI wasaflTured ofhisftlvation, and of the uprightneffc of his heart and confcience, though hec wasignwant of many iecret infirmities which the Moft High did efpie in him, and of that mcafureof grace which he had received. What followeth hereupon ? Even thefe two things , which di- redUy overthrow the do(5lrinc of our Adveriafics : viz. That hee who hath received grace from God, may know the truth, thoogh not the meafure, of his faith and repen- 1 tance : and ignorance of the exa6l multitude and greatncfle of our offences, isnobarreorhinderanceto the ccrttintie j of falvation. who knenves the multimde of his fim ? Not one. In this life a man can never fufficiently underftand the greatneflea«d multitude of his offences: yet may he beeaflured of theremiflion of finnes knowncand fecret; becaufe not the perfe6l knowledge of finne is the caufc , ofcercaintic, bat the perfe6l mercic of God, and the j perfedi merit of Chrift ; to which wee mnft looke by faith. §. p. If the end of the Scripture be that weefhottU be- leeve,and heleeviMgjhonld know that we have eternaUlifct then evcrieBeleevcL that knoweth himfelfe to be a Belce- ver, may becerraine of his falvation. But the former is an undoubted truth. It is here obje(fted, Whatfbeverwee beleeve by faith, is as infallible as the Word of God, which alTurethusof it: If then the common (brt of the faithfull doe not beleeve their falvation to bee as infallible as Gods owne Word, they are not by ftith affured of it. The anfwcr is, that the falvation of a Beleever is as infallible in it felfe , and in event, as is the Word of God, which affureth him of it : but alwayes it is not fb in his apprehenfion and feeling. The principles of fait:] are everalike certaine, but not ap- prehended of all with the fame degree of certaintic. For there ^l {^jj^axce offdvatum may be dtaimd. log there arc divers degrees of faith, lit t/e faith y great faith, fnM afurancc of faith j even, as a weak eye and a Hrong eye. Andasweakeeyefeethbucweakely and imperfectly, and aftrODg eye fecth ftrongly , and more fully dilccrnetb the 'tfaingfeene ; lo aliitle futhbeleevcth faintly, though tru- i Jy i greater taich beiccveth more ftedfeftly ; full aflliFance la faith kelecvetb under hoffy cvenagainfl: hefe.Jhz Di/ci- plcs of Chrift laid unto him, Wee beUeve and k*iow that thou art Chrifi tht Son ofth^ Itvtng God : which in it (elfe was infallibly true, and yet they did not foinfjllibly appre- hend it , but that this faith was fooneOiaken and becaufe they did noi itifallibly belceve.it,our Savioui telsthem,that therefore he forewarned them of his Deacband Refurrc»Sli- on> that when it wot come topajfe they might beleeve. It was faith that made P24 21. Gc:i.l2.t2 IJ. 1-falm 31-22. I. San. 27- !• J- IIO x^ffurance offalvation may be obtained. A Kb tbe Word of God once fpokcii and often reiterated is of eqiiall certainty in it felfe : but to help our vveakneffe, the Lord goeth over one and the fame thing againe and a- gaine. Things beleeved are in themfelves more ccrtaine than things leene , but not apprehended by us with fuch aifurance. Of thefe whodoubteth ? of the other who doub- teth not at fome times ? The Prophets, our Saviour Chrift and his Apoftles, doe labour oft to confirme unto us mat- ters of faith by reafons,fi militudes,fignes,examples,incur- ring into the fenfes, not onely to better our underftanding, but to confirme our faith : which is an argument, that to us things fenfible are oft more certaine than things belee- ved, though in themfelves more uncertaine. Moreover , conclufions theologicall are in themfelves as certaine, as are the principles upon which they are groun- ded, but alwaies they are not h infallible to our under- ftanding and confcience : becaufe the inference isnotfo well, readily and plainelyperceived,as hath beene (hew- ed before. And lb though the falvation of the beleever bee as certaine as the word ofpromife, upon which his faith is fiirely builded , yet it is not fo infallibly knowne to the beleever himielfe , it being farre more eafie to conceive that a beleever fhall be faved, than to aflure the confcience, thatheeis a true beleever. What the Lord hath immedi- ately revealed, that faith receiveth with the greateft cer- taintie: but what is concluded out of the Word from one propofition immediately divine, and another certainly knowne by fome other light , that may bee beleeved with infallible aflfurance. And fo hee that is jiiftified and hath obtained remiflfion offinnes, may affuredly know or beleeve that he hath re- ceived mercy of the Lord ; othervvile hee can never truly be thankfull to God for that inei^imable benefit. For hee that knoweth not whether he hath received it or not , nor can aflure himfelfe of it without intolerable and inexcufa- ble preliimption, hoA? fhould hee from the heart give God thankes for this unfpeakeable favour ? But to thinke, that 1 mortall i^jfurance of falvation may he obtained. Ill mortall men are never bound to give God thanks for the grcatcrt benefit that is beftowednpon them in this world, is mort ablbrd. It is objected, That in this flare of temprjticn (fuch is ourinfirmitic) aflurance would engender pride. And im- mediate and perfeit aflurance, liich as is free frcmall al- lault, and impeachment of feare and doubt, might perad- venture, by the corruption of our nature, be abuled to fecu- ritie and pride : Bntluch perfedion in this life wee attainc not unto; becaufe the Lord knowes it not expedient. As we have a meafure of true righteoufnefle, though weake and imperfe6l: ib have wee a meadireof true and comfortable aflurance againrt feare and doubt, though, by realbn of our weaknefle, mixed with many feares and doubts. Thus the Lord deales with us in great wifdomc ( knowing our inabilitie to vveild any better condition) that by the fweetneffe of grace wee might bee allured to yeeld cheare- full obedience, and bee fiiftained in temptations, and by the (enfcof our weaknefle, together with the (liarpnefTe of temptation, feare , and perplexitie , might bee kept from (welling in pride, fecuritie, love of carnall libertie, negli- gence to prelerve out: faith, and iiichlikev And as fbme- times by his admirable wildome hee maketh iinne the whetftone of righreoufneffe: lb by affli6>ion and trouble, bydiftrufls and fearefull doubts, heewhettethandfharpe- ncth our faith and adfurance; which by fighting encreafeth, and the longer itwrcftlcth the Itronger it waxci-h, v\hilef> faith povvreth forth prayer, and powring forth of prayer obtaineth further ftrength of faith. Knocking makes the linke to burncmoreciearcly, and the fliakingof atreeby (lormie blafis fettles tberooc and the tree more firmely : fo temptations, troubles, and feares by the wife provi- dence of God make for theencreaie and confirmation of Faith. As a man in danger of drowning catcheth for hold to fave himfelfe: fo vvhilelt the comfort of life makes offer to goe from us, wee take the better hold thereof, and it becomes fo much tbemorfc precious and deare unto us. By '^rlJUr. de Jufif. tih.-i, rap.i. § . Tcr:ia ratio. The 6inefits that come CMia m by tefiiptatio'il. )•/• I 12 K^ffurance of fdvatwn maj be ohtaiftcd. §. 10. Gal .J. 10. Gal. 5.4. Rom.4 14. Gal.j.i8. i3oh.5. 10,11. Ro:rj.6.i3. Jerem.?t55. Ephcf's.io. PLil.t.f-. MattLi By our corruption vercu?s become poyfon; and by ttic wifdomcof God fmncs arc made medicines : But as wee doenot condemne vertue, though our corrupt hearts doc fometimesabufeit; nor commend finnc, for chat it is ufed as a fJ5urre to rightcoufnefl'e : no more doe wee approve . doubting, for the good that God works by it ; nor difal- Jowfullaflurance, becauTe of theevillthat might enftic co us tberebyabufingthefame. Inbriefe, prideis thedaugh- ter of corruption, notof filiall confidence; normayitbee condemned for k, becaufe that weed fpringeth from ano- ther root- §. I o. A man may bcleevc, fay the Romanifts, that hec fliall have eternall lifci '\( hee keep the Commandements : but becaufe he is not affured that he (hallfo doe, he remai- neth in feare. And veriejuftly may hee be m feare,or rather in de(paire, that looketh for eternall life upon no other condition. The Apoftlc indeed doth plainly dd^arre him from all hope and cxp&Sation thereof when hee faith, 5* many as are of the vporks of the Lavp-, are under the carff'^ for it u written, Curfedis everie one/^e. It is not for them that profeflfe the faith of Cbrift,by their keeping of rhe CoramandementSjto expe6^ the obtaining of eternall life : Tee are fallen from grace ((aith the Apoftle) that ivillhe ju- Jlified by the Law : If they vehich be of the Law be heires, then is faith made void. The Commandements of God are laid before Beleevers, not as the cauf; for obtaining of eternal) life, but as the way to walke in unco eternall life, aflured unco us by the free promife and gift of God. And ' of this promife and gift of God, the keeping of Gods Com- mandements is a parcwho hath laid, Irotll^ut my Law into their hearts, and canfe them to walke in my Statutes. And though a man be weake, feeble, and imperfc6^, yet finding I and feeling the worke of fanfiification begun in him, hee maybeafluredthat hee who hath wrought this beginning 1 of life, will goe forward therewith unto the end. ■Our Saviour Chrift faid to the young man intbeGoJpeljj I If thou ygitt enter into liftt ke^^ *^ Commandements •* ' Bur 1 {^jfurance offalvath^ may be ehtamed. But that young Pharifeevvas ignorant of the Law and his ( owne eftaccj refted in externaJI works of righteoufnefTe, and when hee came to Chriftj was dcfticiite of the true knowledge of the LMeJfiM, without which (our Adveria- ries will confefle) there is no eternall life r and fo from 'their owne grounds, it is abfurd to imagine, that Chrift by thefe words did (imply intend to direS him a way for the obtaining of eternall life by his owne works or merits. Wee grant, the Law to which our Saviour referred that young man, to be the rule of obedience according to wh« ch people in covenant ought to walke, building their works of righteoufnefle upon faith as the foundation ; and obe- dience, iflbing from faith unfained, to bee the way to eter- nall blifle : Wee acknowledge alfo, that no man can bee aflured of remi(!ion of his finnes, who doth not walke be- fore God in uprightnefle and integritie : but this upright unfained obedience is imperfedi , the efteil of that faith which juftifieth, not the caufe of juftification. When the Scripture pronounceth them bleiTed that feare God, keepe his Commandements-i a^dwalkjn the nndefiled rvay ydoth it not defcribe the perfcn whofe finnes are covered, in which ftandshishappinefle? Our Saviour hath taught us plainly, That except our ri^hteoufnejfe exceed the right eoufnejfe of the Scribes And Pharifees, wejhall in no wife enter into the Kingdome of Heaven. What righteoufnefle doth he here meane? Inherent, or the righteoufneffe of works? for hee preflethanuniforme obfervation of a 11 Gods Commande- mcnts. The Scribes and Pharifees did (as it feemes) even thencalumniatehim, as they did afterward f^^/ (and the Papifts doe us ftill) as a dcflroyer of the Law , becaufe hee reproved their confidence in works , and fought to eftablifh the doftrine of faith , which now wee teach. Needfullin this refpe»5l was that caveat; Thinke not that lamcometodejlroy the Latvand the Prophets: I am not come to deflroj^but to fulfill them. And in thele words, as our Saviour rendreth areafon, why hee that breakcth any of thofe Commandements , which the Scribes and I Pharifees 113 Joh.17.1. upright trdU^iHg it ntccjjarie^ but net the caufe ef Jujlificatton. Pfal.119.1,2. and i.i,i. Pfal.Jj.lji, Matth.5.20. Martli.5.17. 114 {^jfurance effahation may be obtained. Vaf.19. Vcrf.«o. Pharifees counted theleaft, (hall bee cmnted leu^in the k^ngdome of Heaven : h hee maketh pafTage to the expo- fition of the Law in the verfes following, where heecleares it from the corrupt glofles of the Scribes and Pharifees. And itistobe noted, that he faith not. Except your righ- teonfnejfe exceed the right eoufnejfe of the Law and Fro- phets • hauExcept it exceed the righteoufnes of the Scribes & Pharifees, to wit, that righteoufnefle which they taught and practiced, who made none account of Ibme comman- dements which they called the leaft, urged onely an extcr- nall obfervation of the Law according to theletier, with- out any refpc£t of inward pietie, and maimed and mangled the word as pleafed themfelves. The Icntence therefore muit be underftood of inherent rightcouihefle, whence the necefTitie of good works is ftrongly concluded. The faith thatjuftifiethis lively and operative, ever conjoyned with an affe6tion of pietie and obfequious difpofition,as power- full to bring forth deeds of mercie, as to make firme and faithfull application of Chrifts righteoufnefle, or conceive furetruft of Gods mercie offered in him. Now what is re- quired in faith that iz may jiirtifie, of necefTitie it mufl goe before aflurance of pardon and forgiveneffe. True it is then, that without inherent holineffe no man can bee aflu- redof bis acquittance fromfinne: but if wee enquiry in- to the truecauteofabfolution, it is the fole grace and mer- cie of God in Jefus Chrirt, embraced by a true and lively faith. Doth this any thing prejudice Chrifiian aflurance, that without true and fincere obedience , at leaft without a promptitude, aptnefle, inclination, andrelblution to doe good works, andwalkein obedience, there can bee no af- furance? No; For the Beleever relyeth not upon his works, though hee exercife himfelfe therein with all dili- gence : and though hee know well that hee comes infinite- ly fhort of what God commandeth, and bewaile his daily failings, and fees hee hath need to renew his purpoie and refolution to better his obedience , and condemnes the imper- '-■! Whatinfrmities may fi and with ajfurance. 115 imperfcdlions that hec efpicth more and more in himfeJfe : yet it is not impofTible to bee afluredofthe truth and up- rightneffe of his heart , and fincere, though imperfeiV;, de- fire and endevour to waike with God ; which , as the fruit of the Spirit, and efteft of faith, doth evidence his recon- ciliation with God. For he that feareth God and walketh in his wayeg, in the perfect and undefiledway, isjuftified from finne. And hee that knowes that he walketh before God in truth and with a perfect heart , niay certainly con- clude from this truit of theSpiritj that his finnes are par- doned. §. H. Imightadde, that the faithfull are y^rf/r^^/^^ Spirit y and by the fame Spirit are enabled to cry dkbba Father i whereby they are aflured of the pardon of their finnes :buc I will fhut up this matter,briefly (hewing what infirmities may ftand with aflurance of faith, and what fins cannot ; that Chriftians may bee directed the better to make triall of their eftate. Ifwefaj we have fe How jhip with him , andwalke in darkfte^e^we lie, and dee not the truth: andifwee fay that we (fuch as John then was, regenerate and in the ftatcof grace) have nofm;tve deceive our [elves, and the truth is not in pu . Even fuch then as walkeinthe light,and have fellowfhip with God,are finners,and not juft or perfe6i in them(elves. who can fay his heart is cleane f there is fto man jufiywhoftnneth not : and yettheApoftleis bold to aflfirme , That he that is borne of CJod ftnneth not. The juft then tranlgrefletheLaw , and lo are finners :but they make not a trade of finncorprofeffion of iniquity, and (bare not law-breakers or tranfgreffours. And this the A- po(tleplainelyteacheth, faying , Every one that hath this hope (ofbeing the Son of God ) doth purge himfclfe as hee isfure, not according to the meafnre of his purity or per- feftiGn,but according to the truth,in habit becomes like un- 1 to him : as on the contrary he that commits Jin, that is, is a cra(ts-mafter ofiniquity, and laboureth therein , herefem^- bles his father the Devill , whofe chiefc delight h in doing mifchicfe. Which is further confirmed by that of our Sa- I 2 viour r John r. j;4. §.IT. ^Vhat infirm ititt may ^axdmih "Jfurance. I Jolui 1. 7. Vcrfe », Pro. so. p. EccleC 7.20. I John 3. J. James 2.10. I John J.J. I John 3.5. a Ii6 Jo(i.8. 34. [John 5. 18. Deut. 31. 5. Jam- 5-2 . W/jat infrmities majjlaad mth affurance. viour Chrift to thejewes* VertlyiT»hof$ever committeth fm is thefervant of fin : and thefervant abideth not in the houje for ever'j btit the Sonahidethforever.'IftheSon therefore jhall make you free , yeefhall be free indeed- Hee that committeth finne with delight , wilfull indulgence to tranfgclTions , and unrelenting oppofition to the clt?are truth he is thefervant of fin ; but they that are made free by the Sonne, are free from the raigne of finne, not from every a6l of finne. He that is borne of God hee^es himfelfe^ that the wickfd one cannot come within him to endanger him, the gates of hell can have no prevailing power over him ; he finneth not as the world doth, which lieth in ini- quity : but altogether free from finne he is not, nor ever {hall bee fo long as he carrieth about with him this body of death. To fin habitually , wilfully, indulgently , with fiill confent and greedinefle, is not compatible with the hope and profc(fion of a Chriftian : This ffot is not thefpot of Gods children : but they have their blemifties , they finne of infirmity, though not of wilfulnefle. Sinne in its ownc nature is oppofite to grace : but all fins are not altogether incompatible with grace, that is, they hinder not thegrace^ fall operation of faith, hope, and love. The remainders of originall corruption , under which the regenerate muft labour fo long as they livt : finnes of fimple ignorance, and of unavoidable infirmity, which through weaknefle the faithfull runnc into every day; thefe dot not ftop the lively worke of faith in receiving the promifes of mercy , but even at the very inftant , when thefe have abode in thefoule, faith can and doth make faithfull plea for mercy, or otherwife none could pleade for mercy before the throne of grace : For in many things we finne all, Sinnes of fbrgetfulnefTe , inconfideration , and paf- fion , whereunto there is not advifcd confent j thefe are as m03tes in the eye , which doe fomewhat trouble the cleare fight of faith ; but notwithf^andingthem , the heart principally adhereth unto God : and though now and . then '.-i JV^ap infirmities mayjland^itb affurance. 117 I then through infirmicic a Chriftian bee overtaken with them , yet may hce upon good grounds bee aflured of Gods love. Anger, pettiflinede, impatience, inordi- nate fcarc are finnes, which the godly ought and doe watch againft, and for which they ought and muft judge themlelves : but i( through infirmitie they bee over-taken to fpeake an haftie or unadviled word, they muft not therefore caft off their confidence; not- withftanding fuch flips, they may cry in faith, and bee heard in their Applications. If 4nj man finncy (to wit of infirmitie, as they doe whowalke in the light, and addid themfelves to the ferious ftudy of holinefre)wtf have an AdvocAtexfith the father , J^f^** Chrtftthe right eow, and hee is the propitiation for our fmnes. What anlwer the Lord gave to Paul touching his temptations. My grace is [Hjficieyjt for thee : that may bee laid of the infirmities of the Saints; fuch finnes as be mecre and abfolute infirmities, God of his grace, revealed in the covenant ofgrace, is plea- led to grant unto them a pardoh of courfe. Such finnes ts in regard of their matter, are not repugnant to the mainc offices prefcribed by the Commandements of God, being of frailtie committed , through unadvifednefle or fudden paffion; thefedoenot denominate a man a Law-breaker; nor (b weaken the power of faith, as that it (Kould not bee able to receive the prohiiie of forgiveneflc; norfulpend theatfhjallclaimeofeternall \\(c. Thefe frailties may be in the godly without any notable defedl of faith: they €fe- barreiTot the fbule from cleaving unto God. Abraha^fU ^u6 of Sarah, Shee «tf my fifier; this was an infirmitie., but did not extinouifh faith. Sarah laughed at the promife, and then denied it tbrou^ fearc: Jatob beguiled his Fa- thcTy&yin^^Iamthy fonneEfatt,' and many filch like in- firmities of the Saints are recorded, which argue their feith' to be wcake, not to be depoitd from its foverijgntie. The reafon hereof is not to bee taken from cherti^teror put-^ ward ad, wherein they offended ; but from their heart and ; aftcfiiotn, which was more coclincd to good than to evill, I ; and I Jo}i.».l,t. s Cor.ii.j.S. Gen.ii.ij. Gcti.iS.iUjiT. Gen.s7.f9. F.>:od...io,i4. Matth-itf 21. 2 Chr011.55.J2. 2 Chron.jo.t8, 19. IJ- ii8 Heb.li.ji* Pfal.ip.11^15' what pnnes hinder ajfurance. §. 14. what fini bindtr affmance. Pfcl. 51.10.14. 1 Reg-i M> and did fticke fiift unto God, even when through wcak- nefie they tranfgrefled. IBy faith Rahab received thejpies with peace, when through infirmitie fliee offended in the meanes of their (afctie. The Prophet D4z;/W was regene- rate without queftion, and had lure hope that his prayers for mercie fnould bee heard, whenhcc uttered this com- plaint of himfelfe,rP^o can underfiand his errors ? Cleanfe thou me fiomfecret faults. Keepe hack^ thy fervant alfo from prefumptuoPis finnes-, let them not have dominion over me : then (hall I be upright, and Ijhall be innocent from the great trar.fgreffion. So that a faithfull man ftepping alide, through intirmicie , in the fbrenamed offences J I ^y through infirmitie, and not of habit, cuftomc, groflc care- lefneffe, or dehght) doth retaine his integritie ; and faith though fomewhat rhaken,doth keepe its ftanding, and con- tinue lively to beg and embrace pardon* But hee that finneth of meere frailtie, doth humble him- (elfe for his daily offences, and labour to reprefle and mor- tifie bis inbred lufts, fecketh forgiveneffe by unfained con- feifion and heartie prayer, reneweth his purpofe and refolu- tiontobee morecircumfpe6>, and Icttethup his watch to fliunne and avoyd the like fins for the time to come : And li hee be overtaken at unawares, hee is warned by that flip CO looke more heedftilly to his wayes , begging nardonj and feeking help from above, that hee may be able to rtand faft,: fo that the flip* which did feeme fomewhat to loofe him, is an occafionof his flicking fafter and clofer unto God. ■ <•>^'5:•.?. ■ ^. ;,^,- t §. 12. But if a godly man fall into a foule and enor- mous crime wafting confcience, for the time hee lofeth fome degree of newneflc of Spirit ,cleanne{Te of heart, com- fort of the Holy Ghoft, integritie in a fort, and peace of confcienee. Hee plungeth himfelfe into the ienfe of Gods wrath and difpleafure , and by his grievous tranlgreffion the power of faith is fo weakened, that hee can neither bc- leeve the pardon of any one fin formerly pardoned, nor lay adaali claime to any priviledge of grace formerly enjoyed. The Whatjinnes hinder affitrance. \19 John io,t>, John 8, J 5. I John } . 9. The favour of God towards his children is unchangeable, the fentencc of pardon granted (hall never bee reverted ; e- ven after fome grievous fall, the feeds ofgracc abide in them, and theyremaine intheftateofjuftification : but whileft they continue in fuch an eftate of finnc, they can make no adtuall claime tothe promifes of etcrnall Xv'iQ. The feeds of grace abiding in them, they ftill rctaine their right and title to eternall life to be given of free and unde(erved grace ; but they arc fufpended from aituall claime , untill they rifeagaine by true repentance ; and then they recover not a new right or title, but a new claime byvertueofthc old title. Foritistheperpetuallordinance of God, that if his children ftrike out of the way by finne, they muft rife a- gaine, and renue their faith and repentance, before they can haveany found or true hope of falvation. Therecanbeeno Chriftian afTurance , which doth not fully confent and ac- cord with thefe and fuch like paflages of holy Scripture : If I regard inicjuity in my hearty the Lord wid not heare me : The foHle that fmnethfljall die. Know yee ttoti that the mh- ,^ , , righteous Jhall not inherit the kjngdome of G$d ? Be not de~ Ephe^s.;. cetved: neither fornicat or s^nor idolaters ^9r adulterers, nor effeminate, nor ai^ufers ofthemfelves with mankjnde, Nor the eves, nor covetous , nor drunkards, nor revilers , nor ex- tort loners, fhall inherit the kingdome of God, If therefore a godly man, as David^ turne alide into finne of this kinde, hee can have no aflurance of mercy , till thisiniquity bee broken off by unfained repentance. For faith cannot re- ceive what the word of grace doth not promile : But par- don of finne is promifed to them onely that confefle and forfake their iniquity ; that forfake all hnne in habit , de- light , and indulgence ; groffe finne utterly and upon good advice. §. I g. The raigneand abfolure dominion « of finne doth utterly exclude grace, and he that is (b guilty, hath nothing in him that can cry or call for pardon or forgivenefle. Jn whom finne hath this dominion, he as yet is under ^ the curfeofthelaw, and the wrath of God abideth on him : I 4 for Erek.iK.4. Col j.f.S. hcv.n.8. 5m. Ti-CAhfolute ratine of fm t, John }. iC- Deu .^.34. .Matth.7 iJ' Nun- .13. JO, / MR""iW!^^W)" 120 §.14. ' True affuraree \ breeds encrcafi ofrefolu'tormnd CATS to fleafcQod, I John 3. 2i. I Pet. 1.8. Aa.s %. )9< Ronvf* 4. True ajfuraftce breeds refolution to fUafe Cod. Luke 7. 47» I John 4. r?. Cant. 5.8.& *7- I Pec 1.8. Pftl. 103.1,3, ?• 1 Cor. 14. !• CgI. 3-1,1. Phil. 3.9. fortheprefence of grace infbfedis aneccflary qualification to the pardon of finne, and where finne doth bearefuch fvvay as to (hut forth whatlbeverin us fhould intreat mercy, it aoth fl-iUt him up under wrath. Wereitpofliblefora man regenerate (which fna 11 never befall them that are cal- led according to the purpofe ofGod) afcc r grace received to finne wilfully ,with full confcnt, delight, and contentment, I to the utter extinguil"hing of the Spirit of grace, or finally to abufe any extraordinary meafure of inherent grace, by in- dulgence to knowne finnes fecretor open ; hee iliould fall from the ftate of Juftification, and bee called toafiridl: account, as well for all his former finnes , as this abufe of his talent. §.14. Aflurance offalvation, if true, iseverjoyned with a religious and confcionable defire to walke before Godinaliwcll-pleafing, and to doe the things that are ac- ceptable in his fight : and afiured ftanding in grace de- pends upon a like certainty of not continuing indulgence to know ne offences, or grofie negligence in repenting or be- wailing fecret fins. Where this priviledge ispofieflcd, the heart is moft tender and fenfible of finne, mort watchful! to fhunne and avoide whatfocver is dilpleafing unto his Highneffe, grieved with holy indignation for former loofencfle anduntowardlincfie : there flouri.Qieth unfained love to G<^ for his mercy , and to the brethren for the Lords fake ; found humility and free fubmidion to the Lords will and commands in every thing ; fincere and con- j tinuallthinkfulnefleto God for all his gifts , both in pro- sperity and trouble , health and ficknefle i holy covetout- neffe after fpirituall things,joyned with found delight in the WOrdofGod, and bafe account of all things ijicompari- 'ion of Chrift : holy and reverent admiration to fee his ftate thus changed , from fo low a depth of milery , tofo great an height of glory : fweet contentment , joy un- fpeakeable ; with continuall care and conftant refblution to better his obedience ; and mercifull zealous defire,both by edify ir^ fpeech and godly example, to draw on and build True alfurance breeds refolution tofleafc God. 121 build up others in faith and godlineiTe. How can it bee conceived » that a man fhould be afl'ured ofthe pardon and forgivenefle of many and great offences committed by him, but it will worke a greater loathing and deteftation of fin, unfained abafement for former weaknefie^continuall watch- fulnefle to keepe himfelfe pure, and ardent love with inward joy that cannot be expreffed ? How can a man bee perlvvaded, that greater happinefle i« given him of God than all the world is worth , that more finnes are pardo- ned him than he hath haires on his head , the leaft where- of is fufficient to plunge him into the neihcrmoft Hell ; but he mud needs love the Lord who hath gracioufly loo- ked upon him in his diiireffe , rejoyce with joy unljjeakea- ble and glorious , and keepe continuall watch againft the baites and allurements of finne, that hee lofe not his com- tort, nordifhonour God , who hath done lb great things for him? The Malefad^or is glad of his Princes pardon , fpecially of his Highncfle favour , whereby hee is advanced into great honour and dignity. When thcjewes heard of the proclamation ofKing Cyrus (by which they werefet free from their long and tedious captivity ) they were rapt with joy and wondring , that they were like to men that thinke they rather dreame , then indeed poflefTe the thing that their fonles longed after : how much more will cer- taine aflurance , that wee are fet free from the perpetuall bondage of finne , and reftored to the everlafting freedome of righteoufneffe and life, make us wonder at the infinite wifedome , and unfpeakeable goodnefle of our heavenly Father? The Saints confidering the goodnefleof God to- wards Man in his creation , breake forth into holy admira- tion ; Lord, , yohAt t4 man that thou artfo mindfttll of him ! The Prophet calling to mindelong after , what God had done for his fbule in delivering him from the terrour of death, and power of the grave, cannot pafle it over without fervent thankes and praife, H^hatjhalt I render to the Lord for all hu benefits fcw^r^wtf. ''And when Peter cTimzto him- felfe, and iaw indeed that he was delivered from the tyran- PWlI(J.I,2. Pfal.8.4.f. Job 7.1 7» P(al.i44.}. Pfil.ii^y.ia. nie ■J- 122 AChi3