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A TREATISE OF EFFECTVALL FAITH: Deliuered in sixe Sermons vpon 1 Thes. 1.3. By the late faithfull and worthy Minister of IESVS CHRIST, IOHN PRESTON, Dr. in Diuinity, Chaplaine in ordinary to His Maiestie; Master of Emanuel Colledge in Cambridge; and sometime Preacher of Lincolnes-Inne.
The iust shall line by faith.
Hab. 2.4.
Who through faith subdued Kingdomes, wrought righteousnesse, obtained promises, &c.
Heb. 11.33, 34.
LONDON: Printed for Nicholas Bourne. 1630.
Remembring your effectuall Faith, &c.
IN the former Verses, the Apostle setteth down this generall, Wee giue thankes alwaies for you, making men∣tion of you in our prayers, without ceasing. First, hee tels them that hee prayes for them; and then hee tels them more particularly, that his prayer was a thanksgiuing. And this giuing of thanks for them, hee expresseth by the continuance
of it, he did it constantly, without ceasing, (not by fits) making mention of you in my prayers. Then he names the particulars for which he giues thankes, namely these three: For their
Now these three Graces he describeth and setteth forth three wayes:
First, from a certaine property or character which distinguisheth the true faith from the false faith, the true loue from the false loue, the true hope from false hope. I giue not thankes for euery faith, but for such a faith as is effectuall, (that is the property or character by which the truth of faith is discerned.) A∣gaine, not for euery loue, but for such a loue as is laborious, (for so the word signifieth.) Thirdly, not for euery hope, but for such a hope as makes you patient; that is the chara∣cter by which to know hope. And this is the first way whereby he describeth these Graces.
Secondly, he describeth them from the ob∣ject vpon which these Graces are pitched, and that is Iesus Christ our Lord, that is to say, I giue thankes for the faith you haue in Christ, for the loue you haue towards him, for the hope you haue of what he will doe for you: I giue thankes for that faith, for that loue, for that hope, that hath Christ for the object of it.
Thirdly, he describeth these graces from the sincerity of them: I giue thankes for all these graces that you haue in the sight of God; that is to say, not in the sight of man onely; as if he should haue said, many make a profes∣sion of faith, and goe for beleeuers in GOD, and for louers of GOD, and men iudge them so: but you haue it in the sight of God: that is, not only in the sight of men, not only in your owne fancie, apprehension, and opinion, but indeed, in good earnest, in sincerity.
Lastly, In the sight of God our Father: hee describes GOD by this property, hee is a Fa∣ther. I need not say more for the opening of the words. We will come to that point for which wee haue chosen them, which is the first thing for which hee giues thankes.
Remembering your effectuall Faith.
This point wee will deliuer to you out of them, that
The Faith that saues vs must be effectuall.
This Doctrine wee haue neede to adde to that which we formerly deliuered: for hauing said so much of faith, that faith is that that saueth men, and that there is no more requi∣red of you, but to take the gift of righte¦ousnesse, onely that you receiue CHRIST, onely that you beleeue in God that iustifieth the vngodly; that is, that you onely accept o•• that iustification that God is ready to giue to
euery man, be hee neuer so vngodly. Now (when we heare so much of faith, and that there is nothing at all required of vs, but a meere taking, left any man should bee decei∣ued, and run away with a false opinion, that if he haue but a naked apprehension, and no more, he shall doe well enough,) I haue cho∣sen this Text, that you may know what kinde of faith it is that is required of vs, namely eff••ctuall faith. The faith that saues vs must be effectuall.
Now Saint Paul adding this word to it, (re∣membering your effectuall faith,) he giues vs this intimation, that there is a faith which is not effectuall; there is a faith in the world, that goes for true faith, which, if it be examined, is not a faith that saues. We see, through the Scriptures, much mention made of a certaine faith which men had, which yet was not a sa∣uing faith: we see, many came and beleeued in our Sauiour, but he would not commit himselfe to them: for he knew what was in their hearts. Here was a faith to beleeue in him: nay fur∣ther, it was such a faith as had some effect too, (for it made them come to him) and yet, for all this, it was not such a faith as God accepts, it was not an effectuall faith.
So when Iohn Baptist came, before Christ, there were many hundreds that came to him, and reioyced in his light, but it was not effectu∣all, but a counterfeit faith that they had, not∣withstanding all that.
So there came many that were invited to the Wedding, so that the house was full; but yet euery man had not a Wedding garment. There was a certaine faith which brought them to the House, but they had not true faith, they had not the Wedding garment; that is, they had not such a faith as could produce and bring forth in them a conjugall affection, which is the Wedding garment. So two of the foure grounds had faith, they brought foorth some fruite, that faith strengthned and enabled them to doe so much as they did; but yet it was not true faith, it was not the faith which the fourth ground had.
And not onely in the New Testament, but in the Old Testament also, there is often mention made of such a faith, and of such a trust in GOD, as enabled men to doe much, but it was not an vnfained trust, it was not effectuall, but as it is Ieremie 3.10. Treacherous Iudah hath not turned to mee with her whole heart, but feignedly, saith the LORD. Therefore certainely, saith the LORD, their turne of euill and misery shall come: they trusted in GOD, but not with their whole heart.
So likewise, Deut. 5.25 the people there de∣sire Moses to goe and receiue the Commande∣ments from God for them, and whatsoeuer God should say to them, that they would doe: here was a faire profession; it is likely them∣selues
thought it to bee sound and good, yet Moses tels them they were deceiued in it: Oh (saith hee) that this people had a heart to doe this indeed. So, we see, there is a faith that is not effectuall, and therefore wee haue the more need to looke to it, because there is so much false faith in the World. As, when you that are Tradesmen, doe heare that there are so many counterfeit Drugges, or so many counterfeit Colours, or whatsoeuer you deale in, you will looke the more to it; so we should looke the better to our faith in this regard. Therefore to open this point a little, wee will doe these three things:
1For the first, namely the causes of vneffe∣ctuall faith, the reasons why the faith of many is vneffectuall, that it workes not powerfully, that it is not substantiall, you shall finde them to be these fiue.
First, the vanity or vneffectualnesse of faith ariseth vpon our taking of CHRIST vp∣on mis-information, when wee know not
who it is that we take, when there is an errour in the person we take, when wee vnderstand not aright what wee doe.1 Many doe as the yong man that came running to CHRIST, he came hastily, he made account to bee his fol∣lower, but CHRIST tels him that hee might mistake him, and therefore he lets him know what it was to follow him, what a Master he had betaken himselfe vnto: saith hee, if thou wilt be my seruant, goe sell all that thou hast. As if he should haue said; Mistake me not, if thou wilt be mine, thou must be mine altogether, thou must take vp thy Crosse, thou must part with any thing. Now, if the yong man had gone away with this mistake, that he had not vnderstood CHRIST, he had become a Dis∣ciple of CHRIST, as well as others, but it had beene vpon a mistake.
And so likewise that Scribe,2 to whom CHRIST said, The Sonne of Man hath not whereon to lay his head. As if hee should haue said, It may be thou lookest for ease, for Bed and Boord with me, thou lookest for a plea∣sant life, but it will not be so; I leade not a pleasant life my selfe, I haue not whereon to lay my head; I am not in so good a condition as many Fowles are, as many Beasts are, I haue not a nest, I haue not a denne; that is, I haue not that which should bee in steade of these to me, and therefore know what thou doest before thou betake thy selfe to my ser∣uice. Now men, not considering this, they
put themselues vpon Christ, they take vpon them the profession of his Name, before they enter into a serious consideration, and this is it that causeth faith to be vneffectuall: as one speaking of false fortitude, names this for one amongst the rest; Many (saith he) are valiant for want of experience: that is, they know not what the wars are, they know not what hard∣nesse they must endure, and therefore when they come to feele it, when they come to see what paines they must take, and what they must endure, they shrinke: so it is in this; many men enter vpon the profession of Chri∣stianity, vpon that warfare, (for so our pro∣fession is called) I say, many enter vpon it out of mistake; they vnderstand not what it is, they haue not experience of it, they know not how many will come against them, they know not that the force of their enemies is so great, they know not that they haue so many thousands to meet them; therefore they vn∣dertake the businesse, they goe about the en∣terprize, and it comes to naught, because they considered not what they did. Therefore, saith Christ, let him that builds a House, set downe before what it will cost. That is to say, if a man consider not what CHRIST lookes for at his hands, if he consider not before-hand, that, if he will be Christs, he must cr••cifie the flesh, with the affections thereof, that hee must denie himself in those things that are dearest to him, hee must be content to be hated of all men, this is a
thing that will goe hard. This is that, that a man can hardly indure to be scoffed at, to haue euerie man his enemie, to part with all his friends, to liue a despised man, to suffer per∣secution, that the end of one persecution shou••d be the beginning of another, and the end of one suffering the beginning of another.
Againe, for a man to haue his inward lusts and desires so mortified, and so crucified, and so restrained, to bee so strait-laced in euery thing, I say, because men consider not this, what it is to take this profession on them, when the time comes, what doe they? They goe backe againe. Hence it is, that many, out of flashes, and in good moodes, will be ready to embrace Religion; but wee see by experi∣ence, how soone there is an end of it. As the people, when Christ came to Ierusalem, how ready were they to receiue him, with blessed is he that commeth in the Name of the Lord, and Hosanna, &c? but how soone were they gone a∣gaine? so many yong commers on, in this Ci∣tie, and many, euen of our profession, in the be∣ginning of their time, are ready to take vpon them the profession of Christ; but afterwards, when they come to see what must be done, whē they see that Christ and the world cannot stand together, that Christ & pleasures cannot stand, but they must be content to go another course, then they go back, and their faith proues vnef∣fectuall: this, I say, is the first cause, when men are not throughly informed what they doe.
A second cause of the vneffectualnesse of faith is, when men take Christ out of feare, when they are in some present distresse, and would haue ease, and vpon this they take Christ, not because of any true loue to him, but because they would be deliuered out of that present exigent which they are in; and this is as vsuall as the other. How many are there, that, when God affrights them a little with the terrours of the Law, when their consciences are troubled, when then begin to apprehend Hell▪ so long as they are in such a condition, they are willing to take Christ: but as soone as these stormes are ouer, and their hearts are at peace againe, when their consciences returne to some quiet, and when there is an end of those terrours, then there is an end of their re∣ligion, and of their faith, so that their faith proues ineffectuall. So, many men, when they are in some great calamity; as, you know, Pharoah, when hee was in the present strait, then he would doe any thing: so many men vnder great crosses, afflictions, aud disgraces in the World, then they will bee religious, but let them haue peace and prosperity, let them abound in all things againe, and they will forget GOD. Such Isay complaines of, Isay 58. they hang downe their heads for a day: That is, when the storme is on them, when they haue some affliction, for such a time, they will doe any thing; there is nothing more v∣suall then this. When men come to haue
sicknesse, and to apprehend death, what will not a man doe for his saluation at such a time? and therefore you finde by experience, that few of those that make such promises in their sicknesses, when they apprehend death, doe keepe them afterward: for they come from feare, and therefore they last not.
Take any man, the most ambitious man in the world, when he comes to dye, the praise of men is then nothing to him, then he will part with any thing. Take a couetous man, to saue his life, what will not he doe? A Merchant that loues his goods neuer so well, yet when the Ship is ready to sinke, hee will cast them out, he is willing to lose them, rather then to lose his life: So when a man comes to such an exigent, when hee comes to stand in the gate of destruction, as it were, when hee sees Heauen and Hell before him, he is ready to doe any thing then, not because indeede hee loues Christ, or is willing to take him, but to saue himselfe; as the foolish Virgins, when the Gate was shut, then they cry, Lord, Lord, open to vs: They would faine haue had Christ then, not out of loue to Christ; for then they would haue taken him before: It was not out of any loue to the Bridegroome, but out of feare, and fence of their own misery that they had when they were shut out, and that made them cry, Lord, Lord, open to vs. And this is the second cause that makes the faith of men to be vneffectuall, when they take Christ out of feare.
The third cause is, when men take Christ, not out of loue to his person, but out of loue to those commodities and aduantages they shall haue by him, when they looke not vpon him, when they fix not their eyes vpon his person, and the beauty that is in him: but they looke vpon the Kingdome, they looke vpon the wealth they shall haue, they looke to what they shall get by him. This faith proues vneffectuall; because when other com∣modities are presented, that are present, and sensible, and in their apprehension greater then these, then they let Christ goe againe. Men doe in this case, as those that marry for wealth; if that be their end, when they haue gotten the wealth that they would haue, when they haue that which they desire, they care for their Wiues no longer: so in this case; when men looke at nothing but simply at hea∣uen, disjoyned from Christ; or, when they looke at some other aduantages, when they looke at an earthly Kingdome, (as many of the Disciples did) when they looke for great matters by Christ in this world, when they finde it quite otherwise, when they lose in the world, and all that they haue is in hope, it is in things spirituall, that are not seene with the eye, things that are not sensible, then they are ready to slip from Christ againe. So it is vsually among vs, many take Christ for ad∣uantages, as Christ tels them plainely, Ioh. 6. (saith he) you seeke me, not for the Miracles which
I did, but for the loaues: That is to say, not out of loue to the worke, not because you iudge a∣right of the things of the spirit, not because you loue grace, but because you loue some ad∣uantage that you haue by religion, some pro∣fit that it brings you for the present, and be∣cause you would be freed from Hell for the future; such things as carnall men may see, and be affected with: but this will not hold out.
The manner of these men is to seeke mer∣cie and not grace. If they can be but assured that it shall goe well with them, that they shall be freed from the feares they might haue of Hell, that they may haue some hope of being in a better condition, this is that they looke for: but as for grace, for repayring the Image of GOD in their hearts, to be enabled to obey Christ in all things, this is a thing that they desire not, this is a thing they long not for: therefore the secret inquisition of their heart is, What good shall wee get by it? They enquire not, what excellencie, and what beauty there is in CHRIST, what manner of one hee is, that they may loue him; but what good shall wee get by him? what aduantage will it bee to vs? Contrarie to that in Cant. 5.12. when the Spouse is there asked what the reason was that she follo∣wed her Beloued so much? and that shee magnified him so much? Shee doth not tell them, because I shall haue such
things by him, or hee is thus wealthie, or I shall haue this honour by matching with him; but marke her answer; My beloued is white and ruddy, the chiefe among tenne thousand, his head is as the most fine Gold, his lookes are blacke as a Rauen, his eyes are as the eyes of Doues by the riuers of waters, washed with milke and fitly set: and so she goes along in a holy delectaction; This is my beloued, oh ye Daughters of Ierusalem. I say, so it is with those that take CHRIST in good earnest, that looke vpon the excel∣lencies of CHRIST, as hee is considered in himselfe: not that the other is excluded: for we may looke at the aduantages, and commo∣dities that we haue by him, but not vpon that alone; but, marke, in her answer shee descri∣beth what a one he was, and therefore she lo∣ued him. My Beloued is white and ruddy, the fairest of tenne thousand, such a one is my Beloued, therefore, Chap. 1. Vers. 2. she de∣scribes him to be such a one as hee is; and (saith she) therefore the Virgins loue thee: as if shee had said, there is a Harlots loue, that lookes only what they shall haue by him: but none but Virgins, that is, those that haue chaste and good affections, those that haue holy and right affections, indeed the Virgins loue thee; but the others doe not: for they haue adulterous and Harlot-like affections, (as we may call them, when a man lookes not vnto GOD himselfe, but to his owne ad∣uantage and profit.) And this is the third
cause that makes faith prooue vneffectuall.
Fourthly, faith proues ineffectuall for want of preparation, and humiliation that should goe before it; because the heart is not cir∣cumcised, the heart is not broken yet, it is not emptyed of those things that it must be emp∣tyed of before a man can take CHRIST, and therefore in Deut. 30.6. saith Moses, The Lord your God will circumcise your hearts, and then you shall loue him with all your soule, and with all your strength. As if hee should haue said, It is impossible you should cleaue to GOD, to loue him indeed, to take him in good earnest, vnfeignedly, with all your hearts, except first your hearts be circumcised; therefore the Lord your God will circumcise your hearts; that is, hee will humble you, hee will breake your hearts, that your lusts shall be mortified in you; he will take away those strong, vio∣lent, those carnall and sinfull desires, that a∣bounded in your hearts before, and when that is done, then you shall loue the Lord in good earnest, not feignedly, but with all your hearts: Now, if a man come to take Christ before he be thus circumcised, he takes him in vaine, he takes him so, as that hee cannot hold him, nor continue with him.
Now this circumcision is done by a certaine worke of preparation or humiliation, by which these strong lusts are broken in vs: therefore, when men come to Christ, before the Law hath beene a sufficient Schoolmaster
to them, before it hath indited them, before it haue put them in prison, and told them that they must pay euery farthing, (when a man comes to this, hee seeth that hee cannot doe it, then he goeth to Christ, and beseech∣eth him to pay his debt,) before the Lawe haue done this, men care not for Christ, they take him negligently, and therefore they hold him not. And for this it was, that before Christ came into the World, he would make way before him: so, before he will come in∣to a mans heart, the Mountaines must bee brought downe, the spirit of Elias must make way; that is, there must be a sharpe ministry to shew men their sinnes, that they may bee throughly humbled, and prepared, or else they will neuer take Christ so as to keepe close to him.
A man must be brought to haue a present apprehension of death, and of the wrath of GOD, and damnation, or else he will not lay hold on the Hornes of the Altar; as Ioab, when he saw that Salomon would slay him in∣deed, and take away his life, then hee layes hold on the Hornes of the Altar, and would not let goe; so when a man sees present death, he will keepe close to Christ, and till this bee wrought, a man may take Christ, but his faith will be vneffectuall, because indeed, till a man be soundly humbled, he neuer accounts and reckons sinne to be the greatest euill; and till he doe that, he neuer accounts CHRIST to
bee the greatest good, and if a man doe not reckon CHRIST to bee the chiefe good of all other, there will be somewhat propoun∣ded, which will bee esteemed before him, and when that comes, he lets goe CHRIST. But when there is a sound humiliation, which makes a man prize CHRIST aboue all other things, then faith proues effectuall; that is, a man holds out, hee goes thorow with the worke, he cleaues so to Christ, as that he will not part with him: but for want of this, be∣cause mens hearts are not circumcised, be∣cause way is not made, because the Moun∣taines are not brought downe, because the Ministrie is not sharpe enough to prepare them, hence it is that their faith is vaine, and comes to nothing.
Fiftly and lastly, the faith of men proues ineffectuall, because it is not well grounded, they take to themselues a perswasion of the remission of their sinnes, vpon an vncer∣taine ground; they are not built vpon the Rocke, they take CHRIST, but they are not well bottomed: for there is a certaine false perswasion, which is nothing else but a strong fancie, which makes a man to thinke that his sinnes are forgiuen, and that hee is in a good estate: but when it comes to exa∣mination, hee can giue no sound reason for it. When men take CHRIST on this man∣ner, when they are perswaded their sinnes are remitted, and yet haue no good ground for
this perswasion and peace, it holds not out, it continues not. Therefore to such as these Saint Paul speakes, Eph. 4.10. Bee not chil∣dren (saith hee) in vnderstanding, to bee carried about with euery winde of doctrine. As if hee had said, Indeed you are such as haue em∣braced CHRIST, but you must not doe as children doe, that beeing not able to vse their owne judgement, they see what other men doe, and they heare what they say: but, saith hee, you must learne to be men, that you may vse your owne vnderstanding, that you may see with your owne eyes, or else you will bee like a Ship tossed and carried about with euery wind. That is to say, it was a false perswasion that draue you to CHRIST, and another winde will driue you from him: therefore bee not children in vnderstanding. So, I say, when you haue a perswasion of the remission of your sinnes, of beleeuing in Christ, be not children in vnderstanding, see that it bee soundly grounded. That is a con∣dition required by the Apostle, Colos. 1.23. CHRIST hath reconciled vs to GOD the Father, to be blamelesse, and without fault. But (saith hee) I must put in this condition, If you continue grounded, and stablished in the faith, that you bee not moued from the hope of the Gospell. As if he should haue said, There is a certaine faith, by which you may take Christ, and so you may bee perswaded of re∣conciliation; but, saith he, that will not doe,
vnlesse you bee grounded and stablished in the faith. The word in the Originall signi∣fieth, Except you bee so built as a house is built vpon a sure foundation, as a Tree that is soundly rooted, when you are so pitched vpon Christ, that when new objects come, new temptations come, things that you neuer thought on, yet nothing can moue you from the hope of the Gospell: If you be not groun∣ded, you may take a hope to your selues of reconciliation, and of being without fault in the sight of GOD, but it will neuer hold out, vnlesse it be soundly grounded. Hence you see therefore, that if a man bee not well roo∣ted, if hee be not built vpon the Rocke, if this perswasion of the remission of his sinnes bee not well bottomed, that causeth him not to hold out, but to fall off againe. Whereas it is required of vs, that we keepe so close to God, in such a case our faith should be built on so sure a ground, that nothing in the World should moue vs, no not the most probable arguments that may bee brought in: as wee see, Deut. 13. saith Moses, If a Prophet, or a dreamer of dreames come, and give you signes and wonders, and the thing that he foretold come to passe, that you could not answer any thing, you can see no reason but that he should be a true Prophet, saith he, God will put you to such trials, to proue you to see if you be sound∣ly grounded. All that are saued, hee will haue them so fixed, hee will haue them take
their saluation vpon so good a ground, vpon such infallibility, that whatsoeuer shall bee brought against them, they shall keepe them close to GOD. This is that that wee should labour for, and for want of this, when men haue a confused perswasion that their sinnes are forgiuen, and thinke it enough, if their hearts bee quiet, if they haue rest in their consciences, that they be not troubled, and neuer examine what the grounds are: I say, for want of this it is, that in temptation they fall away; when other men come and preach other doctrines, then they are plucked away with the errour of the wicked, as Peter saith, 2 Pet. 3.17. Bee not plucked away with the errour of the wicked, but grow in knowledge. As if hee should haue said, If you haue but some perswasion, but some good opinion that Christ is yours, and that it is best for you to cleaue to him, this will not hold, you will bee plucked away with those errours that o∣ther men are plucked away with. This is the first thing which wee haue done with, to shew the causes of the ineffectualnesse of faith.
2In the next place, I am to declare vnto you what it is that maketh faith effectuall, where∣in the effectualnesse of faith consists. In this we will shew you 3. things.
First, in what sence it is called effectuall faith: for the very opening of this word which the Apostle vseth, will open a Window
to vs, it will open a creuice of light, to see in∣to the nature of the thing it selfe.
Secondly; we will shew you particularly and distinctly, wherein this effectualnesse of faith consists.
Thirdly, wee will shew you how it is wrought, how this faith is made effectuall in vs; and when wee haue done these three, you will fully vnderstand what effectuall faith is.
First,1 for the opening of this very appel∣lation, this name effectuall faith: you shall finde that a thing is said to bee effectuall in 4. respects.
First, we say a thing is effectuall, when it doth its office,1 when it exerciseth that pro∣per function that belongs to that quality, or that grace, or that gift, or that creature what∣soeuer it is; and when it doth not that, then we say it is ineffectuall, when it doth not the thing that we looke for from it. In this sence, faith is said to be effectuall, when it doth the thing for which faith is, when it doth the thing that God expects of faith, that is the proper function of faith: and what that is, you heard before; namely to take Christ: If faith take Christ, it is effectuall faith.
Now, for the opening of this a little further to you, to shew you what this proper function of faith is. It is, when a man is so far peswa∣ded of the truth of the Scriptures, of the truth of the promises, and doth so far appropriate
them to himselfe, that hee is willing to take Christ, though there be some doubtings and wauerings in him, yet if there be so much faith as to doe the thing, this is properly effectuall faith, though it be not perfect faith: For you must know, that there is a doubting mingled with the best faith: Therefore when wee say effectuall faith, we doe not meane that it is such a faith as is without doubtings, and without feares mingled with it: but, if it bee such a faith as doth the thing it selfe, for which faith is appointed, it is properly said to be effectu∣all faith. It is a point necessary for you to vn∣derstand; and if you compare this that wee haue said (concerning this description, of this first explication of effectuall faith) with that in Iam. 1.7, 8. we shall see what the meaning is. Hee speakes there of doubting, and tels you, that those that doubt, they are like a waue of the Sea, tossed to and fro, and in the end they vanish away. Saith the Apostle, Let not such a man thinke to obtaine any thing at Gods hands: for he is a double-minded man, and is vnstable in all his wayes. The meaning is, that there is such a faith that makes a man doubt, when he knoweth not what he should doe, but is vnstable; as a waue of the Sea, that is tossed to and fro: hee is sometimes going towards GOD, sometimes from him againe, and in the end he goes quite away. (Saith he) such a man shall not receiue any thing. Why? Because hee is a double-minded man. Now,
by a double-minded man, is not meant a man that hath one thing in his face, and another in his heart, one that pretends one thing, and in∣tends another, (though the word be somtimes so taken, yet in that place it is not so to be vn∣derstood) but by a double-minded man this is meant, when the mind is diuided, between two objects, that it knowes not which to choose, but stands as one in Biuio, that hath two wayes before him, and knowes not whe∣ther to goe this way, or that way; a man that is distracted in his owne minde, hee knowes not what to resolue on. Now when a mans faith comes to this, that he knowes not whe∣ther to take CHRIST, or the World; hee doubts whether he should choose, GOD, or the World, there is an vncertainety in his minde, that it is diuided: sometimes hee thinkes it is best, and sometimes he thinkes it not best, aliud stans, aliud sedens, when he thus wauers, this is not effectuall faith. But now, if a man goe beyond this, and pitch vpon CHRIST resolutely, when he goeth so farre, as that he resolues to take him, although hee haue many pluck-backs, although there bee many things that may disswade him from it, though there be some reluctancie in his mind, some feare whether it be the best way or no, yet if he pitch on CHRIST, hee chooseth him rather then the World, though he haue some inclination to the World still, though there be somewhat offensiue in his his heart,
though, as I said, there bee some doubts, some feares whether it be the best way or no, yet if faith come so farre as to pitch on Christ, to choose him, to take him, this is properly effectuall faith. Indeed, it is farre from per∣fect faith, but it is effectuall faith, and such as shall saue you. Therefore you shall finde this rule among the Schoole-men, (I name them, because they were Papists, and their doctrine of faith is contrarie to this) they say, it is not faith, except it be a full perswasion; they speake not there of resting on CHRIST, that is not the thing, but of the full perswasi∣on of the truth of the thing to bee beleeued; yet notwithstanding, you shall finde this rule among some of the Schoolemen, Fides non excludit omnem dubitationem: faith doth not exclude all doubting, but that doubting that ouercommeth, that doubting that casteth the ballance the contrary way: if it bee such a doubting as doth not ouercome, it may stand with true and sound faith. So, I say, if you would know now, what it is to pitch on Christ, and so to take him, though there be some re∣luctancie, some doubt, some feare, you shall know it by this: if a man haue so taken him, that still hee is growing, still his faith is pre∣uailing, still his faith is ouercomming those doubts and feares from day to day, hee is better and better resolued; I say, though his faith be not perfect at the first, yet if it bee still thus on the growing hand, it is sauing
and effectuall faith. Whereas another man, that is not soundly rooted, that is diuided thus, he takes Christ, but it is not vpon any good ground, but as the Weather-cocke stands such a way, while the wind blowes that way, not because the Weather-cocke is fixed, (for for when the wind turnes, the Weather-cocke turneth too:) so, such men cleaue to Christ, not because they haue any good ground, but because they want temptations to a con∣trary way: let temptations from the World come, let there come reasons that they knew not before, let there come new objects, new al∣lurements, which they knew not of before, they will forsake Christ againe, but when the heart is fixed, when there is an Anchor that holdes the soule though the ship wauer, when there is an anchor, to hold it fast though it be much tossed to and fro, though there be much doubting, thou maist be sure it is true and ef∣fectuall faith.
This point you must marke; when I say it is effectuall it is no more but when it thus pitcheth on CHRIST, though there bee some doubting: It is so farre from be∣ing true that faith must bee without all doubting, that wee may boldly say, it is not faith, except it haue much doubting, vnlesse there bee some feares, vnlesse there bee some troubles within, that resist this faith, and striue against it; otherwise it is no faith: for certainely, there is no
man that hath perfect faith, especially at the first, or afterward eyther, so as to set his heart fully at peace, and then if it bee not perfect faith, if there be no doubting, there must be perfect flesh, that is, there is nothing but flesh, and if there be some faith which is imperfect, alway in the beginning there must needes be doubting, because there is some flesh, and some spirit, there is fire and water, and there∣fore there must needes be striuing. We may say of doubting, in this case, as wee say of Thistles; they are ill weeds, but the ground is fat and good where they grow: so doubting is a thing that resists faith, it is bad, but it is a signe the heart is good where it is. So that, where there is all peace, where there is no questioning, where the heart is not perplexed and troubled, and complaines not, it is a signe that the strong man possesseth the House wholly; it is a signe there is nothing but flesh there. Therefore marke this point to your comfort, that if there be but so much faith as will produce this worke of taking CHRIST, though there bee some doubtings mingled with it, yet it is properly effectuall faith, be∣cause it doth the thing, though not perfectly. That is the first acception of the word effectu∣all, a thing is said to bee effectuall, when it doth the proper function of it, though it doe it not perfectly, and throughly, yet, if it doe it, it is said to bee effectuall: so faith, if it pitch vpon CHRIST, though not
so perfectly as afterwards it may, it is effe∣ctuall.
Secondly,2 a thing is said to bee effectuall, as it is opposed to that which is vaine and empty, to that which is but a name, a shad∣dow of it, but is not such a thing indeed. So faith is said to be effectuall, when it is true, reall, and substantiall, you know, there bee emptie clowds, we see the heauens many times full of clouds, but there is no rayne fol∣loues, they are driuen away with the windes, they are emptie clouds, they are not clouds indeed: so there is a great shew of faith some∣times, that makes a man shew like these clouds, and yet it is vaine and empty, no raine followes. A counterfeit Piece, although it shew to be good money, yet, when we find it counterfeit, when we finde it clipt, we cast it away: so true faith is said to bee effectuall, when it is opposed to vaine faith: in Iam. 2 the later end of the Chapter, the Apostle speakes to that purpose, to shew the diffe∣rence betweene true faith, and dead faith, which is but the name of faith, but is not faith indeede.
Thirdly,3 a thing is said to bee effectuall, when it lyeth not idle and still, but is doing something: As a Pylot in a Ship, hee sitteth not still there, if he doe sit still and doe no∣thing, we may say he is an vneffectuall Pylot, he were as good not be there: so when faith lyes still in the heart, and is not stirred and
moued, nor shewes it selfe in the fruites of it, this we say is ineffectuall faith; whereas faith should be in the soule, as the soule is in the body, which is neuer there in vaine, but still it is stirring, and shewing it selfe by motion, by action, by doing somewhat or other. And in this sence faith is said to be effectuall, when it is a stirring faith, when it is a liuely and fruitfull faith, that is doing somewhat in the soule of a man.
4Last of all, a thing is said to bee effectuall, when it goes thorow with the worke that it hath in hand: this differeth from that which I named first, therefore the Greeke word, that is rendred effectualnesse, signifieth perfect∣nesse, to bring a thing to an end; so that faith is said to be effectuall, that goes thorow with the worke it vndertakes; that is, when it san∣ctifieth the heart throughout, in respect of parts, and throughout in regard of time, when it brings a man to the end of his saluation, when it carries a man through all impedi∣ments, when it leaps ouer all difficulties; so that a growing, preuailing, ouercomming faith, that is said to be an effectuall faith, such a faith as leaues not the worke halfe done; such a faith as leaues not the building in the beginning, in the rudiments, but sets it vp, and puts the roofe vpon it; such a faith, which, though it may sinke, as a Corke, for a time, yet it riseth againe: such a faith as o∣uercomes, and perfects the worke of our sal∣uation:
in this sense faith must be effectuall, and this differs from the other three: so that in these foure sences faith is said to be effectu∣all. And this is the first thing.
The second thing which wee vndertooke,2 was to shew you wherein the effectualnesse of faith consists. It consists in these foure things. That which we said before to you, when wee shewed you the causes of the in∣effectualnesse of faith, will make good way to this.
The first thing wherein the effectualnesse [unspec 1] of it is seene, is in being well built; that is, when the preparation is sound, and full, that makes way for it.
The second is, when the vnderstanding is [unspec 2] cleare, and a man beleeueth the promise of GOD vpon sure and infallible grounds, when hee seeth them perspicuously and di∣stinctly.
The third is, when the will takes Christ, [unspec 3] and takes him out of loue, not out of feare, not out of loue to the aduantage onely by him, not out of mistake:
The fourth is, when it turnes not onely the [unspec 4] will, but all the affections, when it turnes the whole man, when it shoots it selfe into life, and practice.
First,I I say, faith is effectuall, when there is a good way made for it, when the rubbish and false earth is taken away where it should be built; that is, when the humiliation is
sound and good, when the preparation is perfect, when it is such as makes a man fit for the Kingdome of GOD: For I finde that phrase vsed, He that puts his hand to the Plow, and lookes backe, is vnfit for the Kingdome of GOD: As if hee had said, there are cer∣taine men, which come to the profession of Christianity, as many come to husbandrie, which is a hard employment; some there are which doe this, and goe backe againe. Why? because they are not fit for the Kingdome of God, that is, they are not throughly prepared for it: that is to say, when a man is not throughly humbled to know what sin is, and what the wrath of God is, he is not fit for the Kingdome of God; but if he do come to Christ, if he doe begin to beleeue, he will goe backe againe. So a man is properly said not to bee fit for the Kingdome of GOD, till hee bee throughly humbled, till hee haue tasted the bitternesse of sin, till hee haue felt what the Deuils yoake is. As it was with the Israelites, put the case they had beene carried out of E∣gypt before the time that they were,1 indeede they had not been fit for the Land of Canaan, because they would haue beene ready to haue turned backe in their hearts into Egypt, and though the LORD laid load on them, though their yoake were hard, though he caused them to wander vp and downe long, yet all was lit∣tle enough, still they were lingering after E∣gypt, and if they had been taken out of Egypt,
before the tale of Brick was required of them, without giuing them straw, before the taske∣masters had dealt hardly with them, what would they haue done? Might it not truely bee said of them, they would not haue beene fit for Canaan? So in this case, if a man will take CHRIST, it is a laborious worke, as la∣borious as husbandrie, as laborious as putting the hand to the Plow, as taking the yoake. Now before a man haue felt how hard the yoake is that he hath already, (for there bee many that weare the yoake of Satan, and see no hardnesse in it, but goe in a faire course, their consciences are not wounded with the sense of their sinnes, they neuer had afflicti∣ons wherein they tasted the wrath of GOD) alas, such men may come to put their hand to the Plow, but when they come to see what worke they haue in hand, they goe backe, they are not fit for the Kingdome of Heauen. Till a man bee weary, and heauie laden, with the burthen of Satan, till hee see Satans yoake to bee intolerable, hee will neuer continue vnder the yoake of CHRIST: therefore let vs consider whether wee be fitted or no: this fitnesse is first requi∣red.
So againe,2 we may take example from the Prodigall sonne, he was in his Fathers house, but he would not continue there, when hee was there at the first, and liued as the o∣ther sonne did, because hee had not beene
abroad in the World, to finde the misery of being away from his Father, hee was neuer pinched with affliction, with want of meate, till hee was from his Father, hee neuer knew what it was to be at his Fathers finding, till hee had his stocke in his owne hand; hee was not fit, and, wee see, hee continued not there: So, take a man that is brought vp in his Fathers House, as it were, that hath tasted nothing but the sweetnesse of the promises, and all is well with him, hee hath drunke in the truth of the Gospell with his education, you shall finde that this will not vsually hold out: because hee hath not found what misery it is to bee out of his Fathers House, therefore hee prizeth it not, such a one is not fit to continue, hee is vnfit for the Kingdome of GOD. Therefore the first thing that is required to make faith effectu∣all, wherein the effectualnesse of faith con∣sists, by way of preparation, to make way for it, is, when a man is soundly humbled and prepared, when it is such as will make them continue: you haue a phrase vsed, Reu. 2.25. Hold fast till I come that which thou hast already. As if he should say, Many haue hold of the Truth, they haue hold of CHRIST, they haue hold of the promises, but they hold them not fast, they hold them a while, but they hold them not fast till I come: To him that ouercometh, &c. and, him that continueth to the end, will I make ruler ouer the Nations, &c.
So, I say, till a man be thus made fit, he may take hold for a while, but hee shall not hold fast till CHRIST come, but he will let goe his hold, because he is not prepared with hu∣mility. This is that which is required in that place I formerly named, Matth. 10.6. If there be any worthy, (saith he) let your peace come vpon them. That is, if there bee any, when you come to preach the Gospell, that are so farre broken and humbled, if there be any that are so farre conuinced of their sinnes that they prize mee indeede, so that they hold mee, and will not let mee goe for any thing, but they are content to let all goe, rather then mee, such a man is worthie of me, such a man prizeth and esteemeth mee, and your peace shall come vpon him: That is, it shall come effectually vpon him, it shall abide with him, and saue his soule for euer. So, I say, when there is so much humiliation wrought in the heart, when the Spirit so farre convinceth a man of sinne, that hee comes thus to prize CHRIST, this is the first thing wherein effectuall faith consists: for though it bee not the very thing wherein beleeuing consists, yet it is that preparation, without which faith can neuer be found sound and effectuall.
Secondly,II when this is done, this is not all, when there is such a preparation made, that a man is willing to take CHRIST vpon any conditions, yet now, if hee shall not bee
well built, if hee see not iust ground to take him, if his vnderstanding shall not see the truth of the promise so clearely, that he can build on it, that hee can rest on it, that all the arguments in the World cannot draw him from it againe, his faith will not be effectu∣all. Therefore the second thing wherein the effectualnesse of faith consists, is to haue it well built in the minde and vnderstanding of a man, when he cleerely seeth the truth of the promise, that he can build vpon it infalli∣bly. For your better vnderstanding of this, you must know that then a man is said to bee well built, to bee rooted and grounded in faith, when he hath the first ground right, that so hee proceeds from one to another, that it is not a confused superficiall knowledge, to assent to the truth, and promises that are de∣liuered in the Word, but when hee hath a sure ground, the first ground, and the next, and so he proceeds along.1 As, for example, the first thing that a man must doe, is to be∣leeue the Scriptures, to know that they are true and infallible, that they are the sure Word of GOD, when a man can say, this I know,2 and this I build vpon. And besides that, then wee looke vpon the promises which the Scriptures containe, wherein CHRIST, and forgiuenesse of sinnes is offe∣red. Now if the first ground faile you, that is the bottome vpon which the promises stands; therefore haue that sure: when that
is sure, you must haue the promises sure, that is, you must consider the promises, and exa∣mine them, and see if this be the sense of the Scriptures; If there be so much light in you, as to say, I finde it so, I finde the Scriptures true, I beleeue them, I finde these promises in the Scriptures, I finde CHRIST offered to euery creature vnder heauen, I finde that I haue a warrant to take him; when a man, out of himselfe, out of an inward principle, out of his owne proper iudgement seeth this, and is conuinced of the truth of this, that the pro∣mises are so, and that they belong vnto him, that he may justly, vpon good ground, appro∣priate them to himselfe; so that when hee lookes round about him, and considers all the objections that may be made, yet he can an∣swer all arguments; when he fals downe, and is fully conuinced, and perfectly perswaded in his own mind, when a man thus apprehends the promises, when his vnderstanding is roo∣ted and grounded in the faith; that is the se∣cond thing wherein the effectualnesse of faith consists: And we see that described Ephes. 2. Saith the Apostle there, You are no longer strangers and forraigners, but Saints, of the house∣hold of God, and are built vpon the foundation of the Prophets and Apostles, Iesus Christ being the chiefe corner stone. Marke, (saith he) you are built vpon the foundation of the Apostles and Prophets; that is, you that are Saints, must consider what ground you haue to take that
name to your selues: Saith he, you are built vpon the foundation of the Apostles and Pro∣phets; that is, you are not built vpon the foundation, vpon the word of a man, you are not built vpon this Doctrine that I teach, meerely because I teach it, but you are built vpon the foundation of the Prophets, and A∣postles: that is, you see the Prophets and A∣postles deliuer this Doctrine. I, but one may seeke a further ground then that: What foun∣dation haue the Prophets and Apostles? Saith he, Christ is the chiefe corner stone on which they are built. So that when you haue this tract of consequence, I see the promise is sure, Why? Because it is built vpon the foun∣dation of the Apostles and Prophets, they haue affirmed it. But how shall I know that they are sure? Because Christ himselfe hath spoken by them, hee is the chiefe corner stone, when faith is thus grounded, then we are truely said to bee built, and rooted, and grounded in faith. Therefore, as the Samari∣tanes said, Ioh. 4 44. We beleeue, not because thou told••st vs, not for thy words, but wee haue heard him our selues, and wee know that hee is the Messias, and Sauiour of the World. Now, if those Samaritanes had onely be∣leeued because the Woman brought that relation, their faith might haue fayled them, but when they heard CHRIST themselues, vvhen they saw him vvith their owne eyes, when they could say,
in good earnest, out of their owne know∣ledge: wee know, that this is CHRIST, the Sauiour of the World, that is such a faith as will hold out. So, when a man doth onely take a perswasion out of the generall preaching of the Word, without a certaine ground, it prooues ineffectuall faith; but when men beleeue, because themselues haue seene, and out of that knowledge can say, they know CHRIST to bee the Messias, when they know CHRIST to bee theirs, when they know CHRIST to bee the Saui∣our of the World; and so, by consequence, of them which are a part of the World, then they may be truely said to bee built, to bee rooted and grounded in faith. This is that that Saint Iohn saith, 1 Ioh. 1.19. Wee know that wee are of GOD, and that all the World lyeth in wickednesse. Wee know that wee are of GOD; that is, it is not a thing that we are vncertainely perswaded of, but it is a thing that wee know as certainely as any man knowes a thing that is before his eyes, as a man knowes a thing of which hee doubts not; wee know that although all the World be against vs, though all the World runne another way, though all the World condemne vs for vaine men, idle men, for trusting in CHRIST crucified, yet we know that we are of GOD, and that all the World lyeth in wickednesse. I say, when a man holds out thus, when hee is put to the tryall,
when a man knowes in his owne knowledge, that it is so, as Peter saith to CHRIST, Ioh. 6.68. many had taken CHRIST, that went away againe. Saith CHRIST to his Disciples, Will you also goe away? Marke the answer that Peter giues: No: saith he, Whi∣ther should wee goe? thou hast the words of eter∣nall life. I know and beleeue that thou art Christ, the Sonne of the liuing GOD. As if he should say, It is impossible that I should goe away, for I know and beleeue; that is, I know vpon good ground, I haue another manner of ground then they had: If I had no more ground then the rest, I should goe away as well as they, but I know and beleeue that thou art CHRIST, the Sonne of the liuing GOD, therefore it is impossible that I should euer forsake thee, although all should forsake thee. This is to bee rooted and grounded in faith, in this second sense, when we see an infallible ground, a sure Rocke, vpon which our faith is built, and we are willing to aduenture our selues vpon it, to aduenture our goods, our name, our life, our liberty, that if a man bee brought to Martyrdome, hee can aduenture himselfe, and put all that hee hath vpon it. This ground will hold out, I say, when the vn∣derstanding of a man is thus built vpon the Word, when a man is examined eue∣ry way, when hee is able to answere all arguments, and all objections that may be
Remembring your effectuall Faith, &c.
THe third thing, wherein the efficacy of faith is seen, is when we take CHRIST; this is the action of the will; when wee take him in a right manner, when we take him so as to hold him, when we take him in such a manner, as that we are knit and vnited to him. That this is required:
First, I will shew it in the generall: it is a
point that wee haue often mentioned here∣tofore, but to all that I haue said, I will adde that in Heb. 10.22. Let vs draw neere with a true heart, and assurance of faith. Marke it, first there must be an assurance of faith, that is in the vnderstanding and minde of a man, and to that must be added drawing neere, and that is an act of the will: for when we are assured of the truth of the promises, and haue appro∣priated them to our selues, then followes the act of the will; therefore in vers. 38. of that Chap. it is said, The iust shall liue by faith: but if any man draw backe, my soule shall haue no plea∣sure in him. That Antithesis, that opposition, that is made in that withdrawing of a mans selfe from God, is opposed to faith, to draw∣ing neere to him; when a man not only belee∣ueth the promises, but accepts and receiues them. Now to doe this in a right manner, is that wherein the efficacy of faith doth princi∣pally consist. Now what is that? It is to take Christ, to draw neere to him in a right man∣ner; and then it is done, when you so take him, that you bring Christ into your hearts, to dwell there, as it is expressed, Eph. 3.17. that Christ may dwell in your hearts by faith. That is, when there is an vnion made betweene Christ and vs, when he comes into the heart, when he dwels in vs, and we in him; when Christ is so brought into our hearts, that hee liues there, and when wee are so vnited to him, that we liue in him; when he growes in vs,
as the Vine in the branches; and we grow in him, as the branches in the Vine: when faith hath done this, then it is an effectuall faith, when it knits and vnites vs to CHRIST, as he saith, I will come in, and sup with him. That is, I will continue with him, I will liue in him, and rule ouer him.
Now when Christ is in the heart, he is not there to no purpose; but, as Paul saith, I liue in Christ, and he in me. I say, when our taking of CHRIST shall proceede so far, as to make this vnion betwixt vs, therein this efficacie lyeth; when the heart is knit to him, as the soule of Ionathan was to Dauid, and when CHRIST shall be knit to vs againe, that we shall be content to leaue Father and Mother, and to become one spirit with him, as it is, Eph. 5.23. It is a similitude expressing the vnion betwixt Christ and the Church: A man shall forsake Father and Mother, and shall cleaue to his Wife. The word in the Originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to glew: if there bee any conjun∣ction that is neerer then other, it is signified in that word: there is not a word in all the Greeke Language, that signifieth a neerer conjunction, then the word there vsed for cleauing, or glewing. When a man shall for∣sake all, euen Father and Mother, the dearest things in the world, and shall cleaue to Christ, (it is a repetition of what is said Gen. 2.24. concerning Adam and Eue,) when faith hath done this worke, it is an effectuall faith.
But yet adde this againe, a man may take Christ, and seeme to draw neere to him, when it may be, it is done out of feare, it may bee, out of loue to his, and not out of loue to him, it may be done out of mis-information, and mistake; but when wee draw neere to GOD, and doe it out of loue, (put these two toge∣ther) that we so take Christ, as that there is an vnion made betweene vs and him, and when it is done out of loue; as that conditi∣on is put in, in 1 Tim, 1.5. The end of the Commandement is loue out of a pure heart and a good conscience, and faith vnfeigned. As if hee should say, There is a double kinde of faith, a false faith, and a faith that is not hypocriti∣call, that is the word vsed in the Originall. Now, saith hee, the end of the Commande∣ment is loue, &c. That is, all that God lookes for, is such a loue as comes from a faith that is vnfeigned, that is not counterfeit. Herein is faith seene not to be counterfeit, if it beget loue, and out of that loue we cleaue to Christ. So that this is the third thing that makes faith effectuall.
Fourthly, faith is then said to be effectuall, when it hath not onely done all this,4 when there is not onely a good preparation made for it, when it is well built in the vnderstan∣ding, and when the will hath thus taken Christ, but there must bee a further act, and that is the turning of the whole soule, and a seconding of it in our whole liues & practice,
a seconding of it in our executions, and doing the things that Christ commands, as in Gal. 5. In Christ Iesus neither circumcision availeth any thing, nor vncircumcision, but faith that wor∣keth by loue. Such a faith as workes, that is ef∣fectuall faith. As if he should haue said, Ma∣ny will be ready to beleeue in CHRIST, but will doe nothing for him, they will not worke. (Now working is in doing, or in suffering: for in suffering there is a worke as well as in do∣ing, onely it is a worke with more difficulty, a worke with more impediments.) Againe, if they will doe any thing for Christ, it is not out of loue, but for other respects: perhaps out of some flash, or good moode, or some other re∣spects; out to doe it as being rooted & groun∣ded in loue, if faith haue this worke, it is effe∣ctuall faith; and therfore when faith hath once taken Christ, it must shoot it selfe into all the affections: for when they are all set on worke, endeuour will follow. If the will bee so set on worke indeed, the rest will follow after it. Loue will follow, Desire after Christ will fol∣low, Feare to offend him will follow, Repētance and turning from Satan will follow, bringing forth fruits worthy amendment of life, and o∣bedience, &c. will follow. Therefore you shall finde, that the promises are made promiscu∣ously, sometimes to one thing, sometimes to another: sometimes, he that repenteth shall be saued: sometimes, he that beleeueth shall be sa∣ued: somtimes, he that obeyeth shall be saued:
you shall finde them promiscuously; because that when faith is effectuall, it hath all these with it, it purifieth the heart, and bringeth forth fruit worthy amendment of life. There∣fore this must be added, to shew the efficacie of faith; and, if this be wanting, faith is not effectuall; not that it can be disjoyned from the other, but, that it is that wherein it con∣sisteth with the rest.
And therefore it is GODS vsuall manner, when men seeme to take CHRIST, and to beleeue in him, he puts them to the tryall, to see what they will doe, whether their faith will worke or no. Thus he did with Abra∣ham, when hee would proue him; hee was a faithfull man before, God had experience of him before, but yet he would proue Abra∣ham by offering his sonne, and when he saw he did it, he concluded that he had faith: in∣deede it was a strong faith, for it endured the tryall. I say, GOD will put men to it. So likewise those in Ioh. 12.42. Many of the chiefe Rulers beleeued in him, but they durst not confesse him, for feare of the Iewes, lest they should be cast out of the Synagogue. There was a faith in them, a taking of Christ, but when it came to the tryall, it held not out, they durst not confesse him, because they feared to bee cast out of the Synagogue: that is, when they came to suffer a little for Christs sake, when they came to such an action as confessing his Name, when they came to endure but such
a thing as to bee cast out of the Synagogue, they forsooke him, which shewed that their beliefe was ineffectuall. So that, let a man seeme to haue all the other three, yet when the praise of men shall come in competition with any command of GOD, when God shall put him to doe any thing, to part with any thing that is deare to him, as he did Abra∣ham, if his faith worke not, if his faith hold not out in the tryall, but start aside, like a broken Bow, it is not effectuall faith. So you see the things wherein the efficacie of faith con∣sisteth.
First, in the soundnesse of the preparati∣on.
Secondly, when the mind apprehends the promises, and sees good ground to pitch vp∣on them.
Thirdly, when the will so takes Christ as to bring Christ into the heart, so that Christ liues in vs, and that out of loue.
And fourthly, when faith worketh, and that in the time of tryall, when God shall put vs to it. I say, when you finde these foure things, you may conclude that your faith is effectuall.
The last thing I propounded, is to shew how this is wrought,3 how our faith is made effectuall. It is made effectuall by the Spirit of God, it is not in our owne power, we are not able to beleeue, nay, wee are so farre from it, that wee striue against it, the spirit
in vs resists it; so that, if GOD himselfe put not his hand to the worke, no man is able to beleeue.
You may thinke, when you see such gene∣rall propositions as these, that Christ is offe∣red to euery creature vnder heauen, and that whosoeuer beleeueth shall be saued, you may thinke, I say, that it is easie to bring this home in particular, to say, Surely this pardon be∣longs to mee. My Brethren, it is another thing for a man indeed to beleeue, for him to take CHRIST so as to deny himselfe for him, to take him so, as to mortifie his lusts, so as to take vp his crosse, so as to obey CHRIST, to follow him in all things, this is a thing that no man is able to doe, vnlesse GOD enable him to it, with his almighty power. For the heart of euery man, by nature, is so shut vp against CHRIST, that it will giue no entrance to him, he may stand and knocke long enough; vnlesse GOD himselfe shake off the bolts, and open the gates, and breake open these euer∣lasting doores, that the King of Glory may come in, we will not admit him, but keepe him out.
Euery man naturally hath a hard heart, that cannot repent, that cannot turne from sinne, he will bee content perhaps to take Christ for a Sauiour, but to take him so as to obey him, and feare him, so as to loue him: this no man will doe, or can doe, vnlesse the Holy Ghost enable him.
But, you will aske, How doth the Holy Ghost doe it?
The Holy Ghost doth it by these three acts. First, by putting an efficacie into the Law, and making that powerfull, to worke on the heart, to make a man poore in spirit, that so he may be fit to receiue the Gospell.1 For the Law, though it be fit to humble a man, yet it is no worke of sanctification. If a man were able to doe any thing, he were able to see the righteousnesse the Law requires, and how far he is from it, and to discerne the curse vpon the not doing of it, and yet this he is not able to doe, without the spirit of bondage: the spirit of bondage must make the Law effectuall, as well as the spirit of Adoption doth the Gospell. That is, except the LORD himselfe presse the Law on our hearts, so as to cause it to make sinne appeare to vs, wee, that are the Ministers of GOD, may discouer your sinnes, we may shew you the rectitude required in the Law, we may shew you the danger, yet all will be to no purpose, vnlesse God awaken you: if he will set sinne vpon the conscience to worry a man, to plucke him downe, when GOD shall charge sinne on him, that he shall feele the weight and burthen of it, when he shall sharpen sinne, and cause it to vse its sting, this makes a man fit to receiue CHRIST: otherwise, if the sonnes of Thunder should speake to men, if we should come in the spi∣rit and power of Eliah, nay, if GOD himselfe
should thunder from heauen, all would not moue the heart of a man, all would not awa∣ken him to see his sinnes, till God himselfe shake the heart.
To conuert the Ga••ler, in Acts 16. the foundation of the Prison was shaken; which was a resemblance of the shaking of his heart: wee may as well shake the Earth, as strike the heart of a sinner without the worke of GOD. For, though the Law be a sword, yet vnlesse GOD take that sword in∣to his hand, and strike therewithall himselfe, it shall not be able to wound a sinner. There∣fore the first worke of the Holy Ghost is to a∣waken a sinner, to set sinne vpon him, that he may be fit to receiue CHRIST.
2Secondly, when this is done, that the heart is thus prepared by the Spirit, then the Holy Ghost shewes vs what we haue by CHRIST, he shewes the vnsearchable riches of CHRIST, what is the hope of our calling, and the glorious inheritance prepared for the Saints, and what is the exceeding greatnesse of his power in them that beleeue. I say, we neede the Spirit to shew these things.
But, you will say, a man may see these things without the helpe of the Spirit.
It is true, in some manner you may, but not in such a manner as shall affect you. For there is a manner of seeing proper onely to the Saints, and that is the proper worke of the Spirit in them, when wee shall
so see them, as to be affected with them. O∣therwise, you may reade the Scriptures a thousand times ouer, you may vnderstand them, yet you shall not bee affected with them, till the Holy Ghost shew them vnto you. This is the secret of GOD, that he re∣uealeth to those whom he meaneth to saue; that is, when hee presents these spirituall things prepared for vs in Christ, in such a man∣ner, as that we shall loue them, and embrace them; when we shall not only see the truth of them, but the goodnesse of them, when GOD shall not onely shew vs the aduantages we haue by Christ, but the excellency of Christ, so that we shall be in loue with his person, as well as to be ready to receiue the priuiledges with him.
Now this is done by the Spirit: 1. Cor. 2.12. Wee haue receiued the Spirit of GOD, by which wee know the things that are giuen vs of GOD, and they are reuealed to vs by the Spi∣rit. They are two or three times repeated in that Chapter; as if he should haue said, If you saw them no more then other men doe, then naturall men doe, you would bee no more affected with them, then they are: but when you haue the Spirit of GOD to shew you the things that are giuen you of GOD, that is the thing that workes vpon you, and affects you. And so in Ioh. 14.21. saith CHRIST, I will come to him, and shew my selfe to him: When CHRIST sheweth
himselfe to a man, it is another thing then when the Ministers shall shew him, or the Scriptures nakedly read doe shew him: for when Christ shall shew himselfe by his Spirit, that shewing draweth a mans heart to long after him, otherwise we may preach long e∣nough, and shew you that these spirituall things, these priuiledges are prepared for you in Christ, but it is the Holy Ghost that must write them in your hearts; we can but write them in your heads: Therefore the Lord ta∣keth that as peculiar to himselfe: I will write my Law in your hearts. That is, I will make you affected with the things that I shew you, and this is the teaching of GOD. There is a tea∣ching by men, and a teaching by GOD, that is, when God shall enable a man to see things in good earnest; otherwise it will be but as a man that sees a thing, when his minde is vpon another matter: so, wee shall see, and not see: but when the Holy Ghost shall shew you these things, you shall see indeed, till then, you may heare oft enough of these things, but your hearts will bee minding o∣ther matters; some about their profits, and some their pleasures, &c. but when the Holy Ghost shall shew you these things; that is, when he presents them to vs, that draweth the heart from minding other things, to seeke after CHRIST, to long af∣ter him, and not to content your selues, till you be vnited to him.
But, besides this, there is a third act of the Holy Ghost,3 by which hee workes it, and maketh this faith effectuall, and that is the testimonie that the Spirit giues to our spirits, telling vs that these things are ours: when the heart is prepared by the Law, and when these things are so shewed vnto vs, that wee prize them, and long after them, yet there must bee a third thing, that is, to take them to our selues, to beleeue that they be ours; and there needeth a worke of the Spirit for this too: for, though the promises be neuer so cleere, yet, hauing nothing but the promises, you will finde that you will ne∣uer be able to apply them to your selues: but when the Holy Ghost shall say, Christ is thine, and these things belong to thee, and GOD is thy Father; when the Spirit shall beare wit∣nesse with our spirits, by an immediate work of his owne, then we shall beleeue. This is necessarily required, and without this wee shall not beleeue. It is true, the holiest man doth it two wayes.
One is by cleering of the promises,1 shi∣ning into our hearts, by such a light as makes vs able to discerne them, and to beleeue them, and to assent to them.
But besides that,2 hee doth it by an im∣mediate voice, by which he speaketh imme∣diately to our spirits, that wee can say, as they said, Ioh. 16. Now thou speakest plainly, and speakest no parable, we vnderstand thee fully:
so, till the Holy Ghost speake to vs, we are in a Cloud, GOD is hid from vs, wee cannot see him cleerely, but when we haue this Spirit of Adoption, to giue vs this witnesse, then wee beleeue plainely indeed. Therefore in Isay 57.19. saith the Lord, I create the fruit of the lips, Peace, &c. That is, the Ministers may speake peace to you, but vnlesse I goe and ioyne with the Minister, except I adde a po∣wer of mine owne; that is, such an almighty power as I vsed in the Creation, it shall ne∣uer bring peace to you. I create the fruit of the lips; that is, the words of the Minister to be peace, otherwise they would be ineffectuall. Therefore, I say, there must bee a worke of the Spirit to perswade a man in such a case. And you shall finde by experience, let a Mi∣nister come to them that are in despaire, they will not apprehend the promises, though we vse neuer so cleere reasons, though we ar∣gue with them neuer so long, and neuer so strongly, we shall finde that all will doe no∣thing, it will be but labour spent in vaine, till GOD himselfe open the Clouds, till hee will smile on a man, and send his Spirit into the heart, to giue a secret witnesse to him, till there be a worke of his owne joyning with the promises, we finde by experience that our la∣bour is lost.
It is true, we ought to doe this, and euery man is bound to looke to the Word: for, faith commeth by hearing; and to hearken to
the Ministery; for it is Gods ordinance to breed faith in the heart, but yet till there be a worke of the Spirit, a man shall neuer be so perswaded, as to haue any sure and sound comfort by it.
Now all this is done by the Spirit, it is the wonderfull worke of GOD: for when CHRIST is propounded to men, when he is offered, (as we haue often offered him to you, we haue shewed you what accesse you haue to him, that no man is excluded, that he is of∣fered to euery creature vnder heauen, we haue shewed you the generality of the promise, that it takes in all, that you are contained vn∣der it, that you may apply it to your selues; I say, when all this is done) yet when a man comes to performe this, to apply it to him∣selfe, he is no more able to doe it, then a dead man is able to stirre himselfe. Therefore the same power that raised CHRIST from the dead, is required to worke faith in our hearts, as it is in Eph. 1.19. According to his mighty power which he wrought in Christ, when hee rai∣sed him from the dead. So that it is as great a worke, to moue a mans heart to CHRIST, as to put life into a dead man; we are as vn∣apt and backward to it, as a dead man is to receiue life. For what else is the reason, that when we preach CHRIST to you, when hee is offered to you, that there bee so few that are affected with him, that there be so few that take him? doth it not shew that you
are dead? yea, so dead, that vnlesse GOD call you, and that there be a mighty worke of the Spirit, the hearts of men will neuer an∣swer vnto vs. Therefore that is required as a condition in all them who will come, Act. 2. So many as the LORD our GOD shall call. That is, when wee preach, except there bee a secret voyce of the Spirit of CHRIST speaking to your hearts, as wee doe to your eares, and saying, Come and take CHRIST, no man will come. We see, CHRIST said to his Apostles, Follow mee, and presently they followed him; (for it was not the out∣ward voice that did it, there was a secret voice within) so, when GOD shall call men to take CHRIST, then they doe it, but not before. That word that is vsed, Luk. 14.23. Goe and COMPELL them to come in, that my House may be full, it intimates a great backwardnesse in vs. When men are com∣pelled, it shewes, that not onely the argu∣ments are strong, and forcible, but that there is a great backwardnesse in men, that they must (as it were) be constrained, that they must be put on it by force, and against their will; such is the vnaptnesse that is in men.
So, saith CHRIST, no man comes to me, except the Father draw him. That phrase of the Holy Ghost shewes, that there is an ex∣treme backwardnesse, that, if they be not for∣ced to come, (as it were) they will not doe
it: not but that when a man is once wrought vpon by the Holy Ghost, hee commeth of himself; but that phrase is vsed only to shew that backwardnesse that is in man by nature. For, when the Holy Ghost hath wrought vp∣on the will, and hath turned that, then a man commeth vpon his owne legs, and is mo∣ued from an inward principle of his owne; therefore men are so drawne, that withall, they runne after him, as it is, Cant. 1. but it shewes this thing, for which I haue vsed it, that there is a wondrous backwardnesse in all of vs by nature, and that this must be done by a great worke of the Spirit.
Therefore the Apostle Paul, in Eph. 1. in all the former part of the Chapter, to the 18. Verse, hauing declared the great Mysterie of saluation, he takes himselfe vp¦on the sudden, and beginnes to thinke with himselfe, though I shew you all this, it is to no purpose, if GOD send not the Spirit of reuelation, &c. Therefore hee lifts vp his heart to GOD, beseeching him to giue them the Spirit of revelation, to open the eyes of their vnderstanding, that they might see the hope of their Calling, and the riches of their inheritance with the Saints. So should Ministers learne to doe, to pray for the people, that GOD would infuse and send his Spirit into their hearts, that they may be able to perceiue these things effectually, with a right apprehension,
to see the secrets of GOD in them, you also should goe to GOD, and beseech him to helpe you with his Spirit, that so you may be able to apprehend these things, and that they may be powerfull, to worke the same thing, for which we deliuer them to you: and so wee haue shewed you these three things; First, what effectuall faith is: namely, in shewing you why it is called effectuall faith.
Secondly, wherein the efficacie of faith consists, and Thirdly, how it is wrought.
Now, last of all, wee are to shew you the reason, why GOD accepts no faith, but that which is effectuall.4
And there is good reason why no faith should be accepted of GOD, but that which is effectuall.
First, because otherwise it is not faith at all, if it be not effectuall;1 and if it be not faith, it is no wonder that he doth not accept of it. I say, it is no more faith, then a dead man is said to be a man: you giue the name of a man to him, yet he is not a man; no more is faith that is not effectuall, any faith; it hath only the name of faith, and there is no more in it: but as dead Drugges, which haue no efficacie in them, or as dead Plants, or dead Wine, which is turned to Vinegar, it ceaseth to be Wine, it is no longer Wine, but Vinegar; so it may be said of ineffectuall faith, it is not faith, it hath the name and the shaddow of faith onely, and therefore God accepts it not.
Againe,2 GOD will saue none, vnlesse they be reconciled to him, and be such as loue him, for that condition is euery where put in. All things shall worke together for good to them that loue him: and he hath prepared a Crowne for them that loue him. Now, if faith be not effectuall, there will be no loue; and if loue be necessarily required, GOD cannot accept that faith that is ineffectuall.
Againe,3 if GOD should accept of a faith that is ineffectuall, the Deuils haue such a faith, by which they apprehend the Word, and a faith that brings forth effects: for they feare and tremble; but this is not the faith that purifieth the heart, it is not an effectuall, it is not a purging, liuely faith.
Againe,4 CHRIST receiues none but them that deny themselues, and are willing to take vp their crosse and to follow him, that mortifie the deedes of the body by the Spirit. Now an ineffe∣ctuall faith doth none of these, and therefore that faith that saueth, must bee a working faith, or else these things should not be neces∣sarily required.
Againe,5 it was Christs end in comming in∣to the world, that he might destroy the workes of the Deuill, and for this end hath the grace of God appeared, that men should deny vngodlinesse and worldly lusts: and for this end did hee giue himselfe, to purifie to himselfe a people zealous of good workes, He comes to be a King, as well as a Sauiour, to rule among his people, to
haue men obey him, which could not be, if faith were not effectuall, if it did not purifie the heart, and enable men to deny all world∣ly lusts, and to liue soberly, righteously, and god∣ly in this present world.
6And last of all, good workes are required of necessity, as the way to saluation; Eph. 2.10. We are Gods workmanship, created in Iesus Christ vnto good workes, which he hath ordained that we should walke in them. Good workes are re∣quired of necessity, GOD judgeth vs accor∣ding to our workes, Rom. 2. and at the last day, the reward is pronounced, according to that which men haue done: When I was in prison, you visited me; when I was naked, you cloathed me, &c. And if they be required of necessity, then it is not a dead, liuelesse, workelesse faith, but a powerfull, energeticall faith, a faith that is stirring and actiue, a faith that is effectuall, which GOD requires, with∣out which we cannot be saued.
We come now to make some Vse of what hath beene said.
First, If GOD accept no faith, but that which is effectuall, it should teach vs not to be deceiued in a matter of so great moment; It should teach vs to looke to our faith, to consider whether it be a right faith or no. If a man haue Euidences, vpon which his lands, and whole estate dependeth, if one should come, and tell him that they were false Eui∣dences, it would affect him; he would, at
the least be ready to looke, and to examine them, and yet these are matters of lesse mo∣ment.
If one be told that his Corne is blasted, that all the Trees in his Orchard are dead, that all his money is counterfeit, a man would looke euen to these things; a man would haue that which he hath to be sound, and not coun∣terfeit: and shall not we then looke to the faith that we haue, vpon which the saluation of our soules depends? seeing God accepteth none vnlesse it be ••ound, and seeing there is so much counterfeit faith in the world. It should teach vs to looke about vs, and consider what our faith is: For, as Iames saith, faith without workes cannot saue vs. What auaileth it, my Brethren, if a man say he hath faith, and hath not workes, can his faith saue him? So I say to eue∣ry man, in such a case, thou that thinkest thou hast faith, if there be not workes too, if it be not effectuall, if it be not a liuely faith, will such a faith saue thee? If a man should come and say to one that brags of the Balsome or Drugges which he hath, (that are dead, and haue lost their efficacie) Will such a Balsome heale thee? If a man haue a guilded Target, made of paper, a man may say to him, Will that Target defend thee? And so I say, when a man hath a counterfeit faith, Will such a faith as this saue thee? It will not saue you; you may please your selues in it, as a man is pleased with a false dreame, but, when you
are awaked, you will finde that you are de∣ceiued. Learne therefore to consider of your faith, to see if it be effectuall.
When the LORD proclaimed himselfe to be a mercifull God, forgiuing iniquity, trans∣gression, and sinne; yet it is added, he will not hold the wicked innocent. So, when we haue said so much of faith, and that faith saueth; yet know, that it must be a working faith that saueth vs: It must be such a faith as purifieth the heart, it must be such a faith that may shew it selfe in fruits worthy amendment of life. And therefore Saint Iames taketh so much paines in this case, as you shall finde in his first Chapter, and the beginning of the second; hee layeth downe rules, and tels them, that if they keepe the whole Law, and yet faile in one point, they are guilty of the whole.
Now hauing dealt so strictly, some might be ready to object: GOD is mercifull, and I shall be saued through faith.
It is true, (saith hee) if you haue a right faith, you shall be saued by it; but yet know this, that vnlesse your faith be such a faith as enableth you to doe what I say, it is a faith that will doe you no good, it will not saue you: for, though faith saueth you, yet it must be such a faith as worketh. And that he pro∣ueth by many arguments; (it is a place worth the considering, and fit for this purpose) I say, hee vseth some arguments to proue,
that that faith which is not effectuall will not saue vs.
As first, Saith he, if a man should say to [unspec 1] one, Be warmed, or, Be filled: as this is but vaine liberality, when as yet a man doth no∣thing; so, for a man to professe that he be∣leeueth in CHRIST, and yet doth nothing for him, it is a vaine faith.
Secondly, Some man might say, Thou [unspec 2] hast faith, and I haue workes, shew me thy faith by thy workes. That is, if a man haue faith, hee will shew it by his workes. As if hee should haue said, If the Sunne be the greatest light, let it giue the greatest splendor; If the Load∣stone be of such a vertue, let it shew it, by at∣tracting the Iron to it: So, if thy faith be ef∣fectuall, shew it by thy workes: that is, if thy faith be a true faith, it must bee a working faith, or else it is nothing, GOD will not ac∣cept it.
Thirdly, vnlesse it be a working faith, an ef∣fectuall [unspec 3] faith, the Diuels haue the same: thou beleeuest that there is one God; the Diuels doe the same, and tremble.
Fourthly, If any man could be justified by [unspec 4] faith without workes, Abraham might haue beene so justified; but Abraham was justified by his workes; that is, by such a faith as had workes joyned with it. And not Abraham onely, but Rahab, (that is another example: for it might be objected, Abraham indeed be∣leeued, and was justified by workes, but Rahab
had no workes, shee was a wicked woman, and therefore was justified by faith?
To this therfore he answereth, that) she had workes, or else she could not haue beene sa∣ued, vnlesse she had such a worke as that in sending away the Messengers, her faith could not haue justified her. Indeede, that was a great worke; for she aduentured her life in it.
[unspec 5] And lastly, saith he, as the body, without the soule, is a dead body, a stinking carrion, there is no preciousnesse, nor no excellency in it; so faith without workes is dead. Therefore looke to your faith; doe not thinke that a faith that meerely taketh Christ, and beleeueth in him, that it is a faith that shall justifie you. Let all these arguments perswade you, that if it bee not a working faith, it shall doe you no good. Therefore let this be the first Vse, to consider your faith, whether it be effectuall or no, by the working of it.
The second Vse that we may make of it, is this: Hence we should learne to iudge of our estates and conditions, by the efficacie of our faith: for, if no faith be receiued, but that which is effectuall, then it behooues vs to looke to the working of our faith.
Againe, if GOD accept no faith but that which is effectuall, hence we may learne also not to beleeue all that say they haue faith, nor to beleeue all those that say they haue none. As for those that say they haue no faith, yet, if we see the fruites of faith in them, that they
haue those things that faith brings forth: If you see a man that complaineth he beleeueth not, yet if he loue the Saints, if he endeuour to keepe GODS Commandements, if he con∣tinue not in any knowne sinne, if hee doe not dare to omit holy duties, nor to sleight them, certainely, this man hath faith: for we finde the effects of it there: although he haue lost one act of his faith, which is the comfortable assurance of a good estate; yet if the first act, by which he resteth vpon Christ, and by which he taketh Christ to himselfe, be there, we may conclude there is faith. When we see smoke, and feele heate, we say, there is fire, though we see no flame: so, when we see these fruits in a man, we may boldly say, he hath faith, though he hath not such a reflect act, as to know in himselfe that he hath it, and so to haue a comfortable assurance of his condi∣tion.
On the other side; if a man saith, he know∣eth and is perswaded that his sinnes are for∣giuen, his conscience is at rest, and yet for all this, we finde no workes, I say, this man hath not faith: for there wants the efficacie of it: So that as the two sonnes in the Gospell; one said he would goe into the Vineyard, and did not; the other said he would not goe, yet af∣terwards he repented, and went: so it is with these two; the one saith he hath not faith, and yet for all that, we see, he doth the things that faith requireth, we see the efficacy of faith in
him. Againe, the other saith hee hath faith, and yet doth not bring forth the fruites of faith, he doth not shew the efficacy of faith in his life; the one shall be justified, the o∣ther shall be condemned.
As when we take two Drugges, or two Pearles, &c. the one hath lost his colour, see∣meth withered and dead, so that to the out∣ward view, it hath lost all, yet it hath its effi∣cacie still, that such a thing should haue; the other looks very faire, and hath a right colour and smell, but it hath no efficacie in it; wee say, one is a liuely Drug, and a good one, and the other a counterfeit: so, when one man complaines that he hath no grace, that he is an hypocrite, and yet hee brings forth fruite worthy amendment of life, and wee see the working of his faith; I say, this is true faith: On the other side, hee that makes a shew of faith, and yet wants the efficacie of it, he hath no faith. Wee should learne thus to iudge, when men professe they haue faith, and wee finde it not by their workes. It should teach both ciuill men and hypocrites to know their estates: for it discouereth both. For when the ciuill man commeth, and seeth that hee doth much of the second Table, and little of the first; and the hypocrite againe, doth much of the first, and little of the second; let them consider that faith enableth a man to haue re∣spect to all Gods Commandements: it workes a generall change. And as this is true, for the
substance, so it is also for degrees: for, if God accepts onely effectuall faith, then so much efficacie, and so much working as you finde in any man, so much faith there is. If there be no workes, there is no faith; if the workes be few, the faith is a languishing faith; if the workes be many, the faith is great and strong. That is the second Vse wee should make, to learne to judge aright of our selues and o∣thers.
Thirdly, if it be onely an effectuall faith, which GOD accepteth, then this justifieth our Doctrine against the Papists, that say, we teach that onely faith justifieth, and require no good workes. I say, we teach, that not a naked, but an effectuall faith doth it. So that all the difference betweene them and vs, is this; we agree both in this, that workes are necessarily required to saluation, that no man shall see GOD without them, without pure∣nesse of heart, and integrity of life. We say, Except men mortifie the deedes of the body by the Spirit, they shall dye; and there is no condem∣nation to them that walk not after the flesh, but af∣ter the Spirit: That is, there is a necessity put vpon men to walke after the Spirit; in this we agree: but here is the difference: They say that faith and workes both are required to justifie; we say, that nothing is required but faith, and that workes follow faith: wee say, faith indeed is working, and produceth ••uch effects; so that, whereas they say faith, and
workes; we say faith only, but it must be an effectuall faith, a working faith.
If they object that place of Iames, wee are not justified by faith, but by workes.
I answer, that there is a double justificati∣on, there is a justification of the person; so was Abraham justified by faith, as Paul expres∣seth it, Rom. 4. But then there is a second ju∣stification, a justification of the faith that A∣braham had, he justified his faith by his works, he shewed that hee had not a dead faith, a liuelesse faith, a faith without workes, but that he had a liuely effectuall faith: for he ad∣ded workes to his faith, his workes wrought together with his faith. So that, if the que∣stion be, Whether Abraham was an hypo∣crite? his workes justified him that hee was none. If the question be, Whether Abraham was a sinner? his faith justifieth him, and shewes that he was made righteous through faith. So, there is a justification of the per∣son, and a justification of the faith of the per∣son: as when a man is said to justifie such an action, or such a cause, the meaning is not, that he will make that just which was vnjust before, but he will make it appeare to be just; so Abraham was declared to haue a justifying faith, by that power and efficacie it wrought in him, in offering vp his sonne.
Againe, it is objected out of that place, that by workes faith is made perfect; there∣fore it seemes that faith is nothing alone,
if workes bee not joyned with it.
I answer, that when it is said that faith is made perfect by workes, the meaning is, that faith is made good by workes; the perfection of faith is declared by workes. As one that professeth that he hath an Art, and that he is able to doe this and that; if he doe the worke wherein his Art is shewed, if he make any artificiall worke, by that he ma∣keth good his Art. Or, as when we say, these Trees are good, because they haue sappe in them, they are not dead Trees. Now the Tree is made perfect by the fruit; so faith by workes is made perfect. Not that workes put life into faith; the sap must first be in the Tree, and then it bringeth forth fruit: so there must first be a life in faith, and then it bring∣eth forth workes. So that, when we say that faith is made perfect by workes, the meaning is, that workes declare faith to be right, as the fruit doth declare the Tree to haue sap.
Againe,3 if it be objected, (as it is by them) that workes, and loue, &c. are to faith, as the soule is to the body: for, as the body, with∣out the soule is dead, so faith without workes is dead: Hence they gather, that faith is as the body, and that loue, and workes are as the soule: therefore faith justifieth not but workes.
To this I answer; They take the compa∣rison amisse: For the scope of it is this; as a soulelesse body is nothing worth, it is
dead, and no man regardeth it; so is a worke∣lesse faith: The meaning is not, that workes are as the soule, and faith as the body; but, as a man, when he lookes vpon a carkasse, and seeth no life in it, no pulse, no motion, no sence, such a body is nothing worth; so when we see a faith without motion, that hath no pulses, that hath no expression of life in it, such a faith is of no worth.
4But, you will say, if we be not justified by workes, to what end are good workes requi∣red?
I answer, there is end enough, there are motiues enow: Is not loue a ground strong enough to bring forth good workes? When this objection was made to Paul, Rom. 6. If Grace abound, why may wee not sinne the more; for Grace aboundeth, as sinne aboun∣deth? he might easily haue answered,1 Ex∣cept you doe good workes, you cannot be sa∣ued; but he saith, How can we, that are dead to sinne, liue any longer therein? That is, when a man is once in CHRIST, there will be such a change wrought in him, that hee shall finde CHRIST killing sinne in him, and hee shall be raised againe to newnesse of life, insomuch that he must of necessity doe it; there will be loue in his heart, that will set him aworke, that will constraine him: therefore, saith he, are you not baptized into Christs death? That is, when a man is in CHRIST, he is dead to sinne, as CHRIST dyed for him: so that,
though there be no such motiue, as for a man to get Heauen by his workes; yet, vpon the taking of Christ, there is a loue planted in the heart, there is a change wrought in the heart, so that there is an aptnesse in it to doe good workes; so that now a man delighteth in the Law of God concerning his inward man, he de∣sires nothing more then to be employed in it, it is his meate and drinke to doe the will of GOD. Is not this enough to moue vs?
Againe;2 though good workes be not re∣quired for justification, yet this may be a mo∣tiue: GOD rewards vs, he chastens and af∣flicts vs according to our workes: 1 Pet. 1.15. We call him Father, that judgeth euery one accor∣ding to his workes: That is, if our workes be good, he is ready to reward vs; if wee faile, he is ready to chastise vs, as a Father doth his children: therefore let vs passe the time of our dwelling here with feare. So that the Saints, after they are in the state of grace, they may contract a kinde of guiltinesse vnto them, so that they may make their Father an∣gry, they may feele many effects of his dis∣pleasure, though they shall not lose his fa∣uour for euer: and the more our good works are, the greater is our reward.
Againe;3 wee require good workes of ne∣cessity, as well as the Papists: wee say, you must haue good workes, or else you cannot be saued; so that, except you haue repen∣ted, except you haue loue as well as faith,
except there be a change of heart, Christ is not in you.
We require good workes with the same necessity; onely they haue a different rise, they rise from different grounds. When the Papists are asked what should moue a man to doe good workes? They say it is by way of merit, to get heauen; and that is it that ma∣keth all their workes to be of no worth. For, take any naturall man, he that hath the most impure heart, may not he, to escape Hell, and to get Heauen, doe all the workes the Papists require, and for the same end that they require them? May he not giue Almes, &c. But to doe it out of loue, that is a thing that no Hypocrite is able to reach vnto: And therefore we say, that the mea∣nest worke, euen the giuing of a Cuppe of cold water, is a good worke, if it proceed from loue: whereas, take the fairest worke, that hath the greatest glory, and splendour, though it be Martyrdome; if it come not from loue, if it be not a fruit of faith, if a man giue his body to be burned, and giue all that hee hath to feede the poore, if it come not from loue, GOD accepts it not. So much for the second Vse.
The third Vse that wee should make of it, is this: If nothing be accepted, but that faith that is effectuall, we should learne hence, that, if we will grow in ability to worke, if we will grow in obedience, wee must grow
in faith: for all efficacie must come from faith: for it is onely the effectualnesse of faith that GOD requires. That is, if there be any effectualnesse in man, that comes not from faith, GOD requires it not: for it is the efficacie of faith which GOD requires. Therefore, if wee will bee enabled to doe the duties of new obedience, labour to grow in faith, that must inable vs to doe what wee doe: if wee haue not the ground, all that we doe is in vaine. Therefore, when we finde any coldnesse, any weaknesse in the Graces wee haue, any languishing; in∣crease faith, and all other Graces will grow. If you finde you cannot pray, when you find your hands weake, and your knees feeble, that you cannot runne the wayes of Gods Com∣mandements, strengthen your faith, labour to increase your assurance. When the bran∣ches are weake and withering, we vse to dung the root; so, in this case, labour to strengthen your faith: for that will inable you to doe much; it is all in all.
This will be of much vse to vs in many cases. When a sinne is committed, we should labour now to recouer our selues out of that relapse.1 What is the way? By labouring to get assurance of the forgiuenesse of it. Goe to GOD to strengthen thy faith, that is the way to get out of sinne.
If there be a strong lust,2 that thou art to grapple withall, and which thou canst not
get the victory ouer, the way is to goe and increase faith, to increase assurance: for, the more faith is increased, the more loue, the more the heart is inclined to GOD: for faith turnes the bent of the heart from pleasures, and profits, from a desire of the praise of men, to GOD: so that, the more faith, the more ability there is to striue a∣gainst the corruption that is in you.
3Againe; if a man finde hee wants pati∣ence, he wants thankfulnesse, the way is, not to looke on the Vertues, to reade morall Writers, but goe and strengthen thy faith, and that shall enable thee to doe wonders: otherwise we water the branches, and let the roote alone.
Thus should wee Ministers doe, lay this maine foundation, to build vp our hearers in this, and the rest will follow. This Paul did, that was the great Master-builder, hee layes downe in all his Epistles, the founda∣tion of faith: in his Epistles to the Romanes, to the Ephesians, to the Colossians, to the Galatians; and after that hee deduceth par∣ticulars, and buildeth on it: so your maine businesse is to consider whether you haue faith, to get assurance of that, and when you haue that, then striue against particular vices, and adorne your selues with particular graces: For, because you labour not to haue this maine grace, this roote and foun∣dation of all the rest, I say, this is the reason
why those good motions that you haue put into you by the Holy Ghost, those motions that you haue in the hearing of the Word, and the good purposes that you take to your selues, come to nothing, because they haue not faith for their ground.
That generall of Faith, must goe before these particulars: Though the Plants bee good, yet, if the ground bee not good, and connaturall, where they are planted, they will not grow. Therefore we finde it ordi∣narily, that when men haue resolutions to giue ouer such and such sinnes, to leaue such and such vices, their wicked company, drin∣king, gaming, and the like; it may be it holds for a day or two, yet this comes to no∣thing; because the maine foundation is not laid, they goe to worke without faith: when the ground is flesh, and the worke spirituall, how can it liue? for euery thing liues in its owne element; and these motions in them, are as the Fish is out of the water: and as the fire, when it is out of its place, dyes and is extinguished; so these good purposes, when they are not particulars that arise from that generall of faith, they are in the heart as a thing out of its owne element, and there∣fore they perish. Therefore, when you haue these purposes, know that they will come to nothing, if you take not the right course. Therefore labour to beleeue the promises, to bee assured of saluation, that you are transla∣ted
from death to life, by an effectuall faith: when this is done, you shall finde that your purposes will hold, and till then they are in vaine.
And so againe, this should teach vs, see∣ing all depends vpon faith, when wee come to search, to consider what assurance wee haue, that so we may goe the right way to worke. For commonly, when wee consider our estates, we looke what fruites wee haue, what sincerity hath appeared in our life, and if we finde that weake, we commonly con∣clude, that our faith is weake also, and so the weaknesse of our sanctification weakneth our assurance; but wee should goe another way to worke: When we finde a weaknesse, we should go to the promises, and strengthen our assurance: for there be two wayes to in∣crease assurance.
One is by the promises, the sure Word, on which faith is built.
The second is by the fruites of sanctificati∣on in our selues.
Now when we finde these languishing, we should goe to the first, and the other will be increased by it. Faith worketh in you sancti∣fication, and maketh you to beleeue the pro∣mise; as exercise begets health, and we are made fit by health for exercise: or as acts be∣get habits, and habits are meanes to exercise those acts: So assurance, grounded vpon the promise, it enableth, and enlargeth, and in∣creaseth
Remembring your effectuall Faith, &c.
IN the fifth place; If no∣thing please GOD, if he accepts of nothing but what comes from effectu∣all faith; then we should learne hence to iudge a∣right of our workes: for what workes soeuer wee doe, they please GOD no further then hee seeth and findeth some faith in them. The Vse before shewed vs how to iudge aright of
our faith; this teacheth you how to iudge a∣right of all the workes you doe, that you doe not mistake in them. For men are very apt to iudge amisse of what they doe in this case.
There be many workes that haue a speci∣ous and faire shew in the view of men, and perhaps in your owne opinion: But if there be not faith in those workes, GOD regards them not: as, Iames 2.22. when Abraham did that great worke, in offering his sonne, (which was the greatest worke that euer hee did, and the greatest worke that is recorded in all the Booke of GOD) yet, saith the A∣postle there, Do ye not obserue how faith wrought with his workes? That is to say, If faith had not set him on worke to doe this, if faith had not beene the Spring to set this wheele on going, GOD had not accepted this. So, doe whatsoeuer you will, further then faith works with you in all that you doe, GOD regards it not.
Therefore you shall obserue in Christs an∣swer to the Woman of Canaan, in her earnest prayer, in her comming to Christ, her figh∣ting and striuing against the Diuell, her ten∣dernesse to her Daughter, her holding out so long as she did; all this Christ lookes ouer: But when he comes to giue his censure of her worke, of her carriage, Oh Woman, great is thy faith, saith he. That was it that set a great price vpon her worke: Matth. 15.26, 27.
So, take the most excellent, the greatest worke that can be performed, GOD sets them at no higher a price then hee findes faith in them; he weighes them by that: so much faith as is in them, so farre he accepts them, so farre he regards them. Looke in Heb. 11. you shall finde many glorious workes set downe. All the great workes that Sampson did, all the workes that Dauid did, the works that Gedeon did, the workes that Baruc did, the workes that Moses did, and so along, you shall see there, that there was nothing in all these workes that was regarded, but their faith: all is imputed to faith. And therefore, when you goe about any thing, labour to see faith set you aworke; and know, that as much faith as there is in any worke, so much GOD regards it, and no further. Iacob had done many good things, that pleased GOD, yet GOD, when he would put a marke of his fa∣uour vpon him, when he would call him Is∣rael, when he would change his name, it was for that great worke of faith, when he prayed all night, when hee would not giue ouer, when he would not let him goe, when hee preuailed with God by faith; now, saith God, thy name shall be called Israel. (As if he should say) Now I will put a name of honour vpon thee. Why so? Not because there was more in that worke, simply considered, as it was a worke: but because there was more faith in it. And it must needes be so: for GOD doth
not as men doe, who accept the giuer for the gift. (If a man come to you with a great gift, you will accept his person for it.) But GOD accepts the gift for the giuers sake: though the gift be neuer so small, if the giuer be such as beleeues in him; if his affections be right, if he doe it out of a right ground; that is, if he doe it out of a ground of faith, he is accepted, whatsoeuer it be. Indeed, o∣therwise, whatsoeuer we doe, we may call it by our owne name; we may say, he is a pa∣tient man, or he is a temperate man, or these are workes of Justice, or workes of tempe∣rance: But we can neuer call it godlinesse, except it rise from faith, except it come from this ground; because indeed it is not done to God. (Marke it) I say, further then a man doth a thing out of faith, hee doth it not to GOD. For, to doe a thing out of faith, is no∣thing else, but when out of perswasion of GODS loue to me, I doe this thing: meerely for his sake whom I haue chosen, to whom I giue my selfe; one that I know loues mee; and therefore, though there were no reward for it, I would serue him. This is a worke of faith. Now, I say, this is properly godlines. And therfore, in 2 Pet. 1. when the Apostle had named Patience and Temperance, lest wee should mistake, (as if hee should say, There be many Vertues of this nature amongst men that belong not to GOD.) Therefore, saith he, Adde Godlinesse; that is, Let it be such
as becomes a godly man to doe. Godlinesse is that which is done to GOD; such things and such qualities as haue an eye and respect to him, such things please him. What if a man should doe neuer so much, if it please not GOD, it is lost labour. It is said, Heb. 11.6. that Henoch pleased God. Marke how the A∣postle reasons: (saith hee) without faith it is impossible to please God: therefore, in that he is said to please GOD, it must needes be through faith. You know, it is said, Rom. 13. whatso∣euer a man doth, if it be not of faith, and loue, GOD lookes not to it; you know there can be no loue without faith.
Consider but how it is with your selues; If a man should doe any thing for you, you know, hee may haue many other ends, hee may doe you many a great good turne; yet, if you be perswaded this comes not out of loue to me, nor of true respect to me, you regard it not, whatsoeuer it bee. If it bee but a small thing, if it be done out of loue, you respect it. So it is with GOD; workes that come from faith and loue, (for those I reckon to be all one) those he respects wondrously. There∣fore we should learne to iudge aright of our workes; it will helpe vs against that position of the Papists, and also against the common opinion of men.
Euery man thinkes that Almes-deeds, do∣ing good to the poore, and doing glorious things, &c. that these are good workes, when
as common actions they exclude, as if they were not good workes: But it is not so; we may doe the greatest workes of this nature, and yet they may haue no excellency in them at all.
Againe, the very ordinary workes of our Calling, ordinary things to men, ordinary seruice from day to day, if it come from faith, if it be done as to the Lord, he accepts them, and they are good workes indeed. This vse we ought to make of it: If GOD regard not any thing but faith, we should not be decei∣ued in our workes which we doe.
Againe, if faith be such a thing, that no workes are accepted without it, that no branch will grow except it come from this roote; if there be no saluation without it, if it be a thing that is most profitable for vs; If thou sayest now, How may I know whe∣ther I haue faith or no? I may be deceiued in it. When we hang so much vpon this peg, we had neede be sure that it be strong, and that it will hold vs. I will therefore make this present Vse, in shewing what the signes of this faith, and what the characters of it are, that you may learne to iudge aright, whether that faith that sets all the price vpon your workes, be a right faith, or no: You may know it by this:
1Where there is a true faith, there is a se∣cret perswasion wrought in the heart, where∣by GOD assures you that he is yours, and
you are his; as you haue it, Reu. 2.17. To him that ouercommeth, will I giue that hidden Mannah, and a white stone with a new name writ∣ten in it, that hee onely knowes that receiues it: (That is) That is one thing by which ye shall know whether you haue true faith or no: Haue you euer had any of that hidden Man∣nah? (that is) Haue you had such a secret perswasion, which hath beene as sweet as Mannah to you, which you haue fed on, as they fed on Mannah, which giues you life, as Mannah gaue life to them? Onely hee sayes it is a hidden Mannah, it lyes not abroad, others see it not, but it is Mannah that your hearts secretly feede on. So that, wouldst thou know whether thou haue faith? Hath GOD giuen thee such a stone with a new name written in it, that is the stone of abso∣lution? As the manner was among the A∣thenians, among the old Grecians; that the sentence of absolution was giuen by white stones, as the sentence of condemnation was blacke stones: So (saith he) GOD will giue him such a secret testimony that he is acquit∣ted, that when he is called in question, (as they were, that they knew not whether they should dye or liue; in that case, if they had the white stone, such a man was absolued: So, I say) Hath GOD giuen thee such a stone, with thy name vpon it? Hath he giuen you such a stone, as you know in the secret of your heart, such as none knowes, but God and your
selfe? (that is) Hath hee euer opened the clouds? hath hee euer shewed himselfe to you? hath he cast a good looke vpon you? hath he made your hearts glad with the light of his countenance in his Beloued? (for such a secret worke there is of the Spirit, by which GOD cheereth and comforteth the heart of a man: that is his manner in working faith. After the Law hath beene a Schoolemaster to a man, after there hath beene such an indite∣ment, that he hath beene brought in question of his life, when there hath beene a great storme, then he comes into the heart, as hee did into the Ship, and all is quiet. I say, that is his manner, he comes into the heart after such a manner, and speakes peace to a man.) Haue you euer found this worke in your selues, that after much trouble and disquiet within, GOD hath spoken peace to you, that he hath said to your soules, I am thy saluation? Not that that is absolutely required, that there should be such a trouble going before, For, although it be true, that he neuer speaks peace, but when there hath gone some trou∣ble, but when there hath gone some conuin∣cing of the spirit before, which conuinceth a man of sinne; yet this you must know, that still the promise is made to the comming, and not to the preparation. And therefore, if a man be at his journies end, it is no matter how he came there. If a man finde that he be in CHRIST, and hath had such a testimonie
from his Spirit, though he haue not had such a worke of humiliation as perhaps he expects, yet know, that the promise is made to that. And if you haue that which the promise is made vnto, is not that sufficient? It is true, as I said, you must haue it really, you must haue it in good earnest, there must goe al∣wayes a worke of humiliation before the te∣stimony of the Spirit. But mistake not: that turbulent sorrow, that violent disquiet of the minde goes not alwaies before. For exam∣ple; Take two men, the one is arrested, and condemned & brought to the poynt of death, he makes account of nothing else; A pardon comes to this man, and hee is saued; there was great trouble went before, and hee was wondrously affected when the pardon came: But now there is another man that is guilty of the same offence, and hee knowes certainly that he shall be called in question, and hee is sure to lose his life, vnlesse his peace be made. Now before this be acted, before that indeed he be put in prison, before that indeed he be condemned, and before his head be brought to the blocke, he is certified that a Pardon is come out for him. This man knowes his e∣state as well as the other, and he knowes that he had perished without a Pardon, as well as the other; and he makes as much account of his Pardon as the other, and will not let it goe for his life as well as the other.
Now, both these are pardoned, both are
sure of life: but there is a different manner of doing it. The one man was affected and much stirred before, he was put into a wondrous afright before: The other man is convinced of the danger, he is in as well as he, although he be not put to that extremity of sorrow, though he be not brought to so neere an exi∣gent as the other: So, if a man be convinced of sinne, if a man know in good earnest, throughly, what the danger is, that he must perish, if he haue not this Pardon. Now, I say, if thou haue such a testimony, build vp∣on it: For it is true, that GOD, before hee comes in the soft voice, he sends a Wind be∣fore, that rends the Rockes downe, that brings downe the Mountaines there, so much as makes the way plaine, before hee can come within the soft voice. I say, if the Moun∣taines be broken downe, (after what manner soeuer it be) that is enough; doe not stand on that; Be sure of this, that if there come a soft voice, thou hast reason to beleeue that, whatsoeuer preparations were before, which are diuers: for GOD workes sometimes after one manner, sometimes after another.
But now, what is this soft voice? that I may a little further come to explaine that: for cer∣tainely, if he come in the soft voice, that is, the voice of the Gospel, you are sure. But what is it?
1I take it to be this. One thing is, when there is a clearing of the promise, (for the voice is the very Gospell it selfe:) Now, when wee
preach the Gospell to men, and open the pro∣mises of saluation, and of life, if God doe not joyne with vs now, and cleare them to you, by kindling a light within, that you see the meaning of them; except he, I say, doe thus joyne with vs, you shall not be able to build vpon these promises. Therefore that is one thing that God must doe: For, though it bee true, the Word is neere you, that you neede not goe vp to heauen, nor downe to hell to fetch it, (for saith Moses, the Word is neere you, the promises are neere, in your mouthes, in the midst of you) yet, except God doe shew them, as cleare as they be, you cānot see them. As when Iesus stood by Mary Magdalene, he was neere enough, but till her eyes were ope∣ned, she saw him not. So Hagar, the Well was neere enough to her, but till her eies were opened, she could not see it. So, when wee preach these promises, when we lay them o∣pen as neere as we can, as neere as may be, yet it must be the worke of the Spirit to see the promises, to see them so as to beleeue them, and to rest on them. Therefore that is one part of this soft voice, to open the Gospell vnto you.2 There is another, which is the im∣mediate testimony of the Spirit, spoken of in Rom. 8. This Spirit beareth witnesse with our spirits: when God comes, and by a secret testi∣mony of the Spirit, worketh such a perswasi∣on in the heart, that he is a Father, that he is a friend, that he is reconciled to vs.
But, you will say, this may be a delusi∣on?
Therefore you must haue both together: know that they are neuer disjoyned: GOD neuer giues the secret witnesse of his Spirit, he neuer workes such a perswasion, such an immediate testimony, but it hath alwaies the testimony of the Word going with it; bee sure to joyne them, be sure thou doe not se∣uer them one from the other. So that, if you would know now whether you haue faith or no, consider whether euer GOD hath spoken this to you, or no; whether euer hee hath wrought this worke in you. For faith, you must know, is wrought in this manner: The Spirit comes, and shewes CHRIST to you, and not onely shewes you his merits, not on∣ly tels you that he will be a Sauiour, not only tels you of a Kingdome that you shall haue by him; but shewes you the beauty and excel∣lencie of CHRIST; it shewes you what grace is, and makes you loue it, and then hee shewes you mercy: Out of this you come to long after CHRIST, and to say, I would I had him; a man comes to loue him as the Spouse loues her Husband.
Now to this worke hee addes a second: CHRIST comes and tels a man, I will haue thee, he comes and shewes himselfe; he dis∣couers himselfe to a man, and speakes plain∣ly, (as in that place wee haue often mentio∣ned, Iohn 19.) and saith to him, I am willing
to marry thee. When this is done on the Holy Ghosts part, and we on our part come to resolue to take him, now the match is made betweene vs, and this is faith indeede; when this worke is done, a man may truely say, This day is saluation come to mee. Now thou art sure that all thy sinnes are forgiuen; now faith is wrought in thy heart. Therefore if thou wouldest know whether thou haue faith or no, looke backe, reflect vpon thine owne heart, consider what actions haue pas∣sed thorow there: for that is the next way to know what faith is, to looke what actions haue passed thorow a mans heart: a man may know what the actions of his soule are, for that is the benefit of a reasonable soule, that it is able to returne vpon it selfe, to see what it hath done, which the soule of a beast can∣not doe.
Now let a man consider whether such a thing haue passed or no; that is, (marke it) whether on Christs part there hath beene such a cleering of the promise, that thou art so built, that, if an Angell from Heauen should come and preach another Gospell, if Paul himselfe should be liuing on the earth, and should preach the contrary, thou wouldest not beleeue him. Dost thou see the Word so cleerely, art thou so set vpon the Rocke (as it were) that thou canst say in good earnest, as the Apostle said in Rom. 8. I know that neither principalities, nor powers, nor things present, nor
things to come, nor any thing in the world, shall euer seperate me from the loue of God in Christ, and that because I haue his sure Word?
Againe, when thou hast such a secret im∣pression of assurance from his Spirit, which will not faile thee, when thou findest this, on GODS part, and againe when thou fin∣dest this act on thy owne part; when thou sayest, I haue resolued to take him, (for a man may know what he hath done) I haue resol∣ued to take him for my husband, I haue re∣solued to prefer him before all things in the world, to be diuorsed from all things in the world, and to cleaue to him: This I know, these acts haue passed on Gods part, and this I haue done on my part; when thou findest this wrought in thy selfe, be assured there is faith wrought in thee: when the Law hath beene a Schoolemaster to thee, and when CHRIST hath spoken peace, and when thou art built vpon him againe; consider if this hath beene wrought.
This is the first meanes to try thy faith: but, because this may bee an ambiguous meanes, a man may be deceiued in it; there∣fore faith doth shew it selfe by many other effects. And therefore we will adde to this, (which is the very thing wherein faith con∣sists) other signes; and they are fiue in number.
[unspec 1] First, a man must know that there may be many delusions in this kinde: many Hypo∣crites
may haue great raptures, they may haue great ioy, as if they were lift vp into the third heauen, they may haue a great and strong perswasion that their estate is good. Satan is very apt to delude vs in this kinde, to put a counterfeit vpon vs in stead of true faith; Therefore wee will not content our selues with this, but giue other markes, that will not deceiue. At this time you are to consider, you that come to the Sacrament, Is it not a maine thing to consider whether you haue faith or no? What do you here else, you haue nothing to doe with Christ, you haue no inte∣rest in him; and if you haue no interest in him, what doe you with the Elements which represent his body and his blood? And there∣fore you haue cause to attend to it. First, ther∣fore, if thou find such a worke in thy heart, (for if thou conclude that there is no such worke, thou needest not examine further, thou maist be sure that thou hast not faith, but if thou haue such a worke) if thou wouldst know whether it be really and truly, or whether it be a fancie or delusion, consider:
First, if it be true, it purifies the heart: in Acts 15.9. saith the Apostle Peter there, God hath put no difference betweene vs and them, af∣ter that by faith hee had purified their hearts. So in Acts 26.18. And thou shalt preach for∣giuenesse of sinnes to those that are sanctified by faith. So that this you must take as a sure rule: If thy faith bee true, it purifies
thy heart, it sanctifies thee. And therefore you see, faith and repentance are alwaies put together. Repent and beleeue: for they are neuer disjoyned. If thou find the worke of re∣pentāce be not wrought throughly & sound∣ly in thee, if thou finde thy heart not purifi∣ed, if thou be not sanctified, if there be not a sanctified disposition in thee, be sure it is a delusion, it is not faith: or, if faith be (as you heard heretofore) a taking of CHRIST, not as a Sauiour onely, but as a Priest; and not as a Priest onely, but as a King too, it must [unspec 2] needes be that there must be reall obedience, or else it is not faith, thou hast not taken him: If there be nothing but a meere assent, as the Papists affirme in another case; For faith is a taking of Christ, and a giuing of our selues to him againe; so that there is a match, there is a bargaine, a Couenant betweene vs, as hee saith in Heb. 8.8. I will make a New Couenant with them. Now a Couenant hath two parts: If GOD doe this for you, you must doe some∣what on your part, you must loue him, and o∣bey him. As in a Marriage, the Husband doth not onely take the Wife, but the Wife also takes the Husband. If faith bee such a thing as this, there must needes be a generall [unspec 3] reformation of the life, or else it is certaine thou hast not taken him.
Therefore know, that as there is a liuely hope, so there is a liuely faith: And when it is said to be a liuely faith, it intimates that
there is another, that is a dead faith; that is, There is a kinde of beleeuing, a kinde of ta∣king Christ, a kinde of giuing a mans selfe to him: but yet, (marke it) saith he, it is such a one as breeds no life in thee. Marke, if thy faith be such a faith as hath brought Christ to dwell in thy heart, so as the soule dwels in the body, if it be such a dwelling in thy heart that there be life in thee: for Christ, when he dwels in vs, he acts the soule, as the soule acts the body: As the body now, when the soule is there, is able to moue, is able to stirre, is a∣ble to doe any thing: So the soule of a man, it fals to the duties of godlinesse, and new o∣bedience, to all good workes; it is ready (as the Apostle saith) to euery good worke; it is nimble, and ready to goe about them, you are aliue to righteousnesse. Hath faith so brought Christ into thy heart, that he liues in thee, as he did in Paul, that thou canst finde and say truely, I am dead to sinne, and liue to righteous∣nesse? That thou hast mortified the deedes of the body by the Spirit, that thou findest another life working in thee; except thou canst finde this, it is not true faith: for true faith is such as brings Christ to dwell in thy heart, and he dwels there when he reviues thy spirit; as it is, Isay 57.13.14. I dwell in the high Heauens, and with him also that is of a contrite spirit, to reviue the Spirit of the humble; that is, he neuer dwels, but he giues life. And, if thou finde not such a life in thy selfe, con∣clude
that thy faith is not good. And this you ought the more to marke, because many thousands seeme to take CHRIST, and to doe much, and yet for all this, they haue not life all the while.
Take two grafts, it may be there is incision made in both, both may be planted, as you often see in Plants, after they bee planted, if you would know whether the grafting bee true or no, if you come a while after, and see one of the grafts dead and withered, you say this grafting was not good, or the stocke was not good, somewhat was amisse: and if you finde it to bud, and that there be life in it, then you say it was grafted indeed, the graf∣ting was good and right. So when a man comes and takes CHRIST, if thou see thou be grafted, if thou find thy life to be the same, if thou finde thou art no more able to pray, nor no more able to doe any duty then thou wast before, that thou liuest in thy lusts as much as euer thou didst, thou hast not that new heart, that new spirit, and that new af∣fection which the Scriptures speake of; bee sure then, that thou art not grafted: for if thou wert grafted aright by faith, (for it is that which grafteth) there would bee life.
When as the graft is taken out of the for∣mer Tree, it beares no more that fruit, but it liues, and beares another fruite; Therefore consider if this be so or no: and that is the
reason of that answer of Philip to the Eunuch, in the 8. of the Acts, Vers. 37. The Eunuch professed to beleeue, and would haue beene baptized. Saith Philip, thou mayest, if thou beleeue with all thine heart. Thou mayest thinke it is nothing; but it is a resoluing from time to time to giue vp thy selfe to be Christs seruant, to take his yoake, to weare his Liue∣ry and his Badge. Now Baptisme is but a seale to confirme and testifie this to thy selfe, and to the World, that thou hast giuen thy selfe to CHRIST: saith Philip, take heede to thy selfe: if it bee a false taking, thou maist not haue him, but if thou beleeue with all thy heart, thou mayest be baptized. So I say to men, there is a kinde of taking Christ, when a man takes him with some part of his heart, when he resolueth, I confesse it is good, I haue a present disposition to it, it will serue me for such a turne; I am afraid of Hell, it will deliuer me from that; in such an exi∣gent, in such a crosse, in such a trouble, that will come vpon me, it will free mee from that: but this is not enough; but, if thou beleeue with all thy heart, that is, when thou hast summed and reckoned all toge∣ther, all reasons, and all objections to and fro, thou resoluest altogether to take him in all respects.
Againe, when all thy heart shall come in, that is, when the vnderstanding of a man is fully perswaded of these promises, that they
are true, and that it is best for him to take CHRIST, if the perswasion be good, and the will follow: for that you may take for a sure rule, there is no man that is fully perswa∣ded, and convinced euery way that such a thing is best, but the will will follow. If the mind be right, the will will follow, and if the will follow, be sure the affections will follow. For, if a man wils a thing in good earnest, and resolue, I would haue it indeed, then his de∣sires will come and be earnest; and if hee be in doubt, feare will come; and if any thing hinder, anger will come and thrust away the impediments: and if he get the thing, there will be reioycing; and so all the affections will follow; and then certainely, action and endeuour will follow. There is no man that desires a thing earnestly, but where the affe∣ctions are strong and busie, action and ende∣uour will be answerable. Now, if thou take CHRIST with all thy heart, that there is no reseruation, that it is not done by halues, then thou mayest haue him, and the fruites, and all the priuiledges by him, so as thou shalt be saued by him. Consider whether this be done, or no.
When we preach faith, you may see what it is in Acts 26.17, 18. Marke what the message was that CHRIST sends to Paul, nothing but to preach faith; but what was that? Saith hee, to turne men from the power of Satan, to God, to turne men from darknesse
to light. That is, to cause them to forsake their former wayes of darknesse, that they haue beene ledde into by the Deuill, and to turne them to GOD, to seeke him. So that then a man is said truely to beleeue, when his heart is turned to GOD; that is, when a man before was giuen to this pleasure or to that pleasure and commodity, his heart was wed∣ded to it, hee would haue an estate in this world, and hee would haue credit in the world, and he would haue place with men, and he would be some-body in the flesh; his heart was set on these things, he would follow them.
Now faith is nothing but this, wee come and tell you that Christ is offered; if you will be content to let all these things goe, and to turne your hearts to him that the whole bent of a mans minde is turned the contrary way, and set vpon Christ, this is faith indeede, when there is this generall turning of a mans minde from these things. Therefore know, that faith in CHRIST, and couetousnesse, cannot stand together. When thy mind go∣eth a whoring after thy wealth, what hast thou to doe with CHRIST? That is not to take CHRIST. For, to take CHRIST, is to turne the minde from these things to seeke him.
Againe, if thou wilt haue praise with men, thou canst not beleeue and haue that too; it is impossible. And so for any pleasure, for
any lust: dost thou thinke to follow thy plea∣sure, to seeke that, to satisfie thy flesh, and to haue CHRIST? No, it is another kinde of taking; and this is not done with that sleightnesse as they did, Ieremy 3. You turned to me (saith the LORD) feignedly, and not with all your hearts: but it is to turne in good ear∣nest, to turne to GOD vpon sound ground. therefore now let vs come to the examination of this.
Now, if we were not mistaken in it, there would be no question of this: we thinke that faith is nothing but a perswasion that our sinnes are forgiuen, a perswasion that the promises are true, a perswasion that the Scrip∣ture is true, a perswasion that CHRIST dy∣ed for my sinnes: And thence it is, that men are apt to be deceiued in it: If they tooke faith as it is in it selfe, a marrying of our selues to CHRIST, with all our heart and affections, when hee hath giuen himselfe to vs, as in marriage, and we are giuen to him, in doing this wee should neuer bee decei∣ued.
If thou wouldest know now if thy faith bee right, examine it as thou wouldest examine another thing.
If you take Wine, if you would know whether it be good Wine, if you finde it flat and dead, if you drinke it, and it heates you not, it warmes you not at the heart, it quic∣kens you not, it reviues not your spirits; you
will say, it is naught, if it were good Wine, it would doe this.
If you come to looke on Plants, if you find there no fruite, nor no leaues, you say, this Plant is dead.
So take a Iewell, and when it comes to the Touch-stone, or any way that you try it; you say, it is faire, but it is a counterfeit Iewell, it is a false Diamond, or whatsoeuer it be.
If you come to take a dramme of Physicke, if you take a Drugge, if it doe not worke: Take Leauen and put it into your Dough, if it sower not the lumpe, you say, it is dead Leauen, it is a counterfeit thing:
So I say, If thou finde not in faith this ef∣fect, this operation vpon thy heart, that it workes not this generall change in thee, that it fires not thy soule with loue to CHRIST, if thou finde not life in it, and that it bring forth such fruites, if thou finde it not grow, that it put another taste vpon the whole soule, that it leauens it throughout; know that thou art deceiued, rest not in it, cast it away, get a right faith, such as will not deceiue thee. But I cannot stand vpon this. This is the first signe of effectuall faith.
Before I come to the second thing, know this, (by the way) you that receiue the Sa∣crament, That, if you be vnworthy receiuers, you cannot doe your selues a worse turne, then to offer to come to the Sacrament with∣out
faith, to prouoke GOD more, to eate and drinke your owne damnation. Now examine your selues by such rules as this: If you haue changed your life; If you haue receiued it heretofore, and continue still in your sinnes; If you say, it is true, I haue done it, I haue re∣turned againe to my gaming, I haue returned againe to my swearing, to my loosenesse, to my company-keeping; but yet I had a good meaning, I intended it at that time, well, that is not enough. If thou hadst faith, thou wouldest doe it indeed; doe not say, I had a good meaning: for, if thou hadst faith, it would not onely worke a good meaning in thee, but it would worke power in thee to doe this, that thou wouldest be able to mor∣tifie these affections, it would worke a reall and an effectuall change in thee. Consider, how faith doth it: faith takes CHRIST; when you haue taken CHRIST, as soone as euer you haue him, he sends his Spirit into your hearts, and the Spirit is able to doe all this, and doth as Saint Paul saith, when hee had CHRIST once, I am able to doe all things, through Christ that strengthens mee. So cer∣tainely, when thou hast CHRIST, as thou commest to take the elements of Bread and Wine, if thou hadst taken him indeed, thou wouldst be strengthned to doe all things, thou wouldst finde thy heart able to doe this, thou shouldest finde a change in thy heart, that thou wouldst doe it without difficulty, thou
wouldest finde thy selfe turned and changed, thou wouldst haue new affections, and a new life. And if thou doe not finde this, know that thou hast nothing to doe with the Sa∣crament, know it before-hand, and know that thou hast had warning giuen thee, that thou receiuest vnworthily, and art guilty of the body and blood of CHRIST; that is, thou committest such a sinne as those did that kil∣led CHRIST.
What was their sinne that killed him?
They despised him, they mocked him, they knew him not to be CHRIST, they made no account of him; their greatest worke in kil∣ling him, was, they despised him, they moc∣ked him: So thou commest and art bold with him here, it is a despising of CHRIST: If thou didst reuerence him, if thou didst feare him, if thou didst tremble at him, if thou didst know him to be such a one as he is, thou wouldst not be bold to doe it. And therfore, if thou wilt venture vpon small grounds to goe on in sinne, and yet come and receiue the Sacrament, the Apostle saith, thou art guilty of the body and blood of Christ: that is, thou committest a sinne of that nature, and there∣fore looke to it.
Secondly,2 if thou wouldst know whether thy faith be true or no, consider whether thou hast this consequent of it, the Spirit of Pray∣er: for wheresoeuer there is a Spirit of faith, there is also a Spirit of prayer: that is, (marke
it, and you shall see the reason why I deliuer this to be a signe of faith.) Faith, you know, is wrought in vs by the Spirit of Adoption. Now what is the Spirit of Adoption, but the Spirit that tels you that ye are sonnes? as in Gal. 4.6. So many as are sonnes, receiue the Spirit of sonnes. Now whensoeuer the Spirit tels a man he is a sonne; that is, workes faith in his heart, the second thing that the Spi∣rit doth, it teacheth him to pray: and there∣fore those words are added, that you cry Abba Father: that is, the Spirit neuer doth the one, but it doth the other; if it be the testi∣mony of the Spirit. And therefore this is the second signe: If thou haue such a perswasi∣on that the Spirit haue spoken to thee, if thou wouldest know whether this be a delusion or no, thou shalt know it by this: If thou haue the Spirit, it will make thee able to cry Ab∣ba Father, it will make thee able to doe two things.
1First, it will make thee able to cry; that they shall be earnest prayers which thou ma∣kest; thy prayers shall be feruent; they were cold before, thou camest to performe lip-la∣bour, thou camest to doe the duty, to performe it, perhaps euery day; but alas, what prayer was it? This shall make thee cry.
2But againe, which is the maine, not onely so, but thou shalt speake to him, as to a Fa∣ther: that is, thou shalt goe to GOD, and looke vpon him as one doth vpon a Father,
as one lookes vpon one whose loue he is sure of, of whose fauour he doubts not, one that hee knowes is readie to heare his requests. It may bee thou hast prayed before, but not to him as to a Father all the while, that is the worke of the Spirit; if it euer giue thee testimony of thy sonneship, it will make thee pray feruently, and it will make thee pray to God as to a Father: that is to be made able to pray.
But, you will say, euery body can pray: Is that such a signe, is that such a distinguish∣ing marke and character, to bee able to pray?
My brethren, be not deceiued in it: you must know, that prayer is not a worke of the memory, or a worke of the wit. A man that hath a good wit, or a ready invention, or a voluble tongue, may make an excellent prai∣er, in his owne esteeme, and in the esteeme of others, but this is not to pray. Prayer is the worke of a sanctified heart, it it the worke of GODS Spirit: There is a double prayer, Rom. 8. there is one praier, which is the voice of our owne spirit; there is a second praier, which is the voice of Gods Spirit in vs: that is, when the Holy Ghost hath so sanctified the heart, when hee hath put it into such a whole∣frame of grace, that the heart comes to speake as it is quickned, as it is acted and moued from GODS Spirit. Now, saith the Text there, God knows the voice of his own Spirit:
for that makes requests according to his will, he heares that prayer: But now the prayers which are made by the voice of our owne spi∣rit, he knowes not the meaning of them: that is, he heares them not, he hearkens not to them. Consider whether thy prayer be such or no; consider whether thy prayer bee the voyce of Gods Spirit in thee.
But thou wilt say, How should I know that?
Thou shalt know it by this, as I said before, Dost thou come to him as to a Father? Ano∣ther man prayes to GOD, it may be, all his life, but hee comes to him as to a stranger; yea, sometimes he may be very earnest, when it is no prayer, but when he is put to an exi∣gent, he may be earnest, as a Thiefe is ear∣nest with the Judge to spare him: there may be much earnestnesse, although this may bee farre off from prayer. But canst thou come to GOD as to a friend? Canst thou come to him as to one whose fauour thou art assured of? Canst thou come to him as to a Father? Except thou canst doe this, know that he re∣gardeth not thy prayers.
And this, me thinkes now, when we consi∣der, we should not deferre our repentance, and thinke with our selues, I will repent when I am sicke, I will goe to GOD in the time of extremity. Well, it may be thou maist doe it; but alas, canst thou come to speake to God now as to a friend, when as thou hast beene a
stranger to him, and he to thee, all thy life? Certainely thou canst not. And when thou commest and prayest earnestly, when some great crosse is on thee, in some great exigent, in the day of death, in the time of thy sick∣nesse; know, that though thou pray neuer so feruently, although thou adde fasting to quicken it, yet it is doubtfull whether it bee acceptable prayer at all in that exigent. The Scripture giues it another terme, in Hosea 7.14. Saith he, You prayed not to me with your hearts, but you howled vpon your beds: it came not out of any loue to mee, nor from any change of heart, it came not out of a holy dis∣position in you. Therefore you praied not to mee, when you howled vpon your beds: that is, as if hee should say, they were no more but howlings. Will not a dogge, or a beast, or any other vnreasonable creature, when they are pinched, when they are in extreamity, will they not cry, will they not moane for helpe? Your prayers were no more, they were but howlings vpon your beds. And what were they for? They were to bee deliuered from the present affliction, they were to haue Wine and Oyle in that great dearth that was vpon them: And so in those cases, your ear∣nest prayers are but howlings vpon your bed. And therefore thinke not that this is prayer, be not deceiued in it. And therfore it is the manner of the Saints, if you would know it, when they come to pray, they come boldly
to GOD, they come boldly to the Throne of Grace, as the Apostle saith, Eph. 3 7. By faith we haue boldnesse, and entrance with confidence. Another man hee prayes earnestly, but exa∣mine his heart, and he must needes say, In∣deede, GOD is a stranger to mee, I cannot be confident; it may be he heares me, it may be he heares me not. Whereas we are required to lift vp pure hands in euery place, without wrath or doubting; we are required to come with boldnesse: And know this, that if o∣therwise thou pray morning and night, if thou make neuer so many prayers, from day to day, if thou be neuer so constant in them, GOD regards them not, hee takes them by weight, and not by number, not by labour, not by earnestnesse, which is a thing that may come from the flesh. If thy prayer come from his Spirit, he accepts of it; if not, be sure it is no prayer, and if there be no prayer, there is no faith.
Thirdly, if thou wouldest know whether thou hast faith or no, consider whether thou haue peace: for faith pacifies the heart aswell as purifies it, as the Apostle saith, Rom. 5.1. Being justified by faith, wee haue peace with God. Now, if thou wouldest know whether thy faith which thou hast be right or no, consider if there be peace there: Hast thou that peace that passeth al vnderstanding? You know now, if a man were in debt, and were ready to bee cast into prison, and saw not how he should
escape, and one should promise him an hun∣dred pounds, which would deliuer him; if he beleeue this friend, he is full of peace and quiet: if thou beleeue thy pardon to be good, there will be peace.
But, you will say to me, there is many a man hath peace, who hath no faith.
It is true: But I would aske this Question concerning this peace: Is it a peace that comes after Warre? Hast thou knowledge of that enmity betweene GOD and thee? Hast thou had the sense of it, and after this hast thou beene reconciled againe? Is it such a calme that followed after a storme going be∣fore? As I said before, when it hath beene al∣waies so with thee, when thou hast had peace, and there hath beene no difference with thee, certainely this is not peace, this is a blinde peace, when a man is at peace, not because he hath escaped the danger, but because he ne∣uer saw the danger, because he saw not what danger there was. Hence it is, that many men, yea many thousands of men, liue peace∣ably all their liues, and dye peaceably. Alas, the reason is, because they were neuer ac∣quainted with the Doctrine of Iustification, and of Sanctification, they are strangers to it; and hence it is that they die with as much con∣fidence as the best Christians, they haue no more trouble then holy men: for this is all one, to be sure that I am free from a danger, and not to know it; both breed alike confidence.
Againe, know that there may bee peace built on fancy, such contentments as a man may find in a pleasant dreame, he is as strong∣ly perswaded as the waking man: So many hypocrites, that haue had some trouble be∣fore, and come to haue some peace after, they thinke it sure, when it is built vpon a false ground, and not vpon the sure Word. There∣fore consider whether it be such a peace as is well built, whether it be such a Peace indeed that casts out Satan, and thou findest some assaults made by him againe. For, be thou assured, if it be true peace, if Satan bee cast out, he will not let thee alone, thou shalt bee sure to haue thy peace troubled, he will make many rebellions against thee by the flesh and the world: And therefore if thou finde all quiet, that there are no such assaults in thee, that there are no troubles or attempts made on thee, be thou assured it is counterfeited peace: But still keepe this, that if there bee faith, there will be peace; that is, the heart will be at rest, it will be quiet, there will be a certaine security in GOD.
See it in other things. Take faith in any thing else, and you shall see, so much faith, so much quiet in you. For example, Hannah, in 1 Sam. 1.18. when her petition was granted, that she beleeued it, saith the Text, she went away, and tooke meate, and looked no more sad. That was an argument that she belee∣ued, she tooke meate, and looked no more
sad. Take Mose•• at the Red Sea, Exod. 14. you shall finde that the people were all trou∣bled and disquieted, and that they knew not what to doe: But (marke how Mos••s carrieth himselfe) Moses was quiet, and stood still, he was not troubled: And why? Because he be∣leeued, and they did not; if they had belee∣ued as well as he, they would haue beene at rest as well as hee: (Marke what hee saith) Stand still, and see the sal••ation of the Lord: and the Lord will fight for you; and therfore feare not: As if he should say, If you did but be∣leeue, you would be at quiet, you would stand sti••l, you would not feare, you would not haue your soules troubled. So, I say, so much faith, so much quiet. Looke vpon Dauid, in Psal. 3. when he fled before Absolon, saith he, Thou art my Buckler, &c. And therefore I laid me downe to rest and sleepe: that is, I was as a man that sleepes quietly. One would thinke that that was a matter that would breake a mans sleepe, when he lay in that danger, that if A∣chitophel's councell had taken effect, hee had beene destroyed: and yet now, saith he, I laid me downe and slept: as if he should say, This is an argument of my faith, my heart is at rest and quiet, so that I can sleepe quietly with∣out stirring. And ••o Paul, see how hee ac∣compts it, how he behaued himselfe, when God told him that he should appeare at Rome before Cae••••r he knew that he should be deli∣uered from Ship-wracke: and though forty
men had bound themselues with a curse, that they would destroy him, and hee was told of it, yet he made no great matter of it, but said, Goe and carry this young man to the Cap∣taine. So, consider whether thy heart be qui∣et, and rest vpon God or no: for so much faith, so much peace: as in particular, so in generall, for matter of assurance; know, that there is a double peace or assurance:2 One peace that a∣riseth from the confidence in the creature, when a man thinkes he is strong in his wealth, when he thinkes he is at rest. The other is from assurance in GOD; I know that he will be as good as his word; I know whom I haue trusted: Let security be built on this ground, and the more security, the more faith. Therfore examine thy faith by peace. I should adde somewhat more in this, and some other signes, which I must reserue vntill the next time.
Remembring your effectuall Faith, &c.
THE third Character of Faith, which I named in the morning, but did not fully finish, is this; If we haue justifying faith, then we haue peace. In this we should take heede. As it is a great mercy to haue a true and sound peace; so to haue a peace not well bottomed is the greatest judgement in the world; when GOD giues vp a man, that he shall be secure
and at rest, that he shall not haue his minde occupied about sinne, or about matters of sal∣uation; I say, it is a signe that such a one God hates: if it continue so with him, it is a signe God will destroy him. But yet peace of con∣science, vpon a good ground, is a signe of faith; as I shewed in Moses, Hannah, Da∣uid, and the rest. So farre wee went in the morning.
Now you must know, that all those instan∣ces that we brought you, that where there is faith, there is peace and quiet; they were not onely for resemblance, to shew you, that as it is in those other things wherein wee be∣leeue, so it is in the maine; (as you doe not beleeue any particular promise, except you haue some quiet in your minde after it;) but likewise to shew you whether that peace bee good or no, whether that faith be sure or no. For if you beleeue the maine, certainely you will beleeue the lesse. Therefore consider with your selues, (wee will inlarge this signe so farre) If thou wouldest know whether thy faith be good or no, whether thou haue peace indeede concerning the maine; Consider with thy selfe, whether thou art able to be∣leeue those promises which concerne those particular things which thou hast daily vse of. For there are many promises which thou hast vse of continually in thy course: thou hast e∣uery day some occasion or other of trusting GOD: See in these how thou doest beleeue,
whether thou hast peace, and know, that if thou haue not peace in these, it is a signe thou hast not peace in the maine. I will name but one place for it: Looke in Phil. 4.6. In no∣thing be carefull, but in all things let your requests be made vnto God: And then, saith he, The peace of God which passeth all vnderstanding, shall preserue your hearts and mindes in Christ Iesus. Marke the opposition; saith he, In nothing be carefull, when matters of trouble come, when crosses come, when great businesses come, wherein thou knowest not which way to turne thee, (saith hee) in such a case be not thou carefull; doe the thing, thou must haue so much care as to set thy head aworke, as to deuise what to doe, and to set thy hand a∣worke to act it; but let there be no sollicitude to disturbe and disquiet thy affections with∣in. Let thy request be made knowne to GOD; then, the peace of GOD which passeth all vnder∣standing, shall keepe thy heart and minde in Christ Iesus. As if hee should say, if thou be not able to doe this, it is an interruption of that peace, it is a contradiction to that peace, which passeth all vnderstanding, that keepes thy heart in communion with CHRIST: if thou be not able to cast thy care on him for other things, that peace belongs not to thee. Where there is a secret intimation, not but that men may haue this peace, and be inordinately carefull, but ordinarily it is not so. He speakes not of such infirmities as
the Saints are subject vnto by distemper, but of an ordinary course.
Consider now, what thou dost for the things of this life: Saith CHRIST, Math. 6. Oh you of little saith! Why so? What was the signe of a little faith? Saith CHRIST, Doest thou thinke that hee will cloathe the grasse of the field, which to day is, and to mor∣row is cast into the Ouen? Doest thou thinke that he will prouide for the yong Rauens that call vpon him, and wilt thou not beleeue that he will doe so for thee? If thou doe not be∣leeue this, thy faith is nothing. If thou be∣leeue little, thy faith is little. Consider that, consider how you carry your selues for the things of this life: doe you thinke that GOD will doe the maine, and will not doe the lesse? Doe you thinke that he will giue you Christ, and will he not giue you other things? The same faith, that takes hold of the maine pro∣mise, is it not ready to take hold of the lesse, and to depend vpon it? GOD is able to doe the greatest, and is hee not able to doe the lesse? Therefore, I say, in such a case, as CHRIST saith, Ioh. 3.12. to Nichodemus, 〈◊〉〈◊〉 (saith hee) I come and tell you of earthly things, and you beleeue me not, how would you beleeue, if I should tell you of heauenly things? So I say, if you will not beleeue GOD con∣cerning earthly things, when hee promiseth these, how will you beleeue him for the greatest matters of saluation? How will you
beleeue in him for the giuing of CHRIST? How will you beleeue in him for the raising of you vp at the last day? Therefore, consi∣der whether you be able to doe this or no: and know, that if there be faith, if you haue faith for the maine, you will haue faith in particular cases.
As for exmple, to giue you some instance, Gen. 24.7. when Abraham had a particular occasion to send his seruant to get a Wife for Isaac; saith the seruant, Suppose the woman will not come with me: See now what Abra∣hams answer was: That God which tooke me from my Fathers House, and hath made me ma∣ny promises before, (that is; GOD, that hath done the greatest matters for me, that hath promised me the blessed seed, in which all the Nations of the World shall be blessed; doest thou thinke hee will not helpe mee in such a particular?) hee will send his Angell before thee, and will certainely giue thee good successe.
Consider what you doe in such cases as these: these are things which you haue continuall vse of; you are put many times to such exigents, that you shall haue somewhat to trust GOD for, and you will be tryed in it.
So likewise Peter, that trusted GOD for the maine, when it comes to the particular case, that hee is bid to lanch out into the deepe, when hee is commanded to draw
out the Ship and to goe a fishing; although he had no hope to doe it, hee trusted in those particulars, that CHRIST would not faile him: when he bade him goe vpon the water, he trusted that he would support him. Take Dauid, see how he trusted in GOD, how many occasions had he to trust on him? As it is true for the maine; so for the particulars. So Paul, did not he trust GOD for his mainte∣nance? See in his Epistles, how carelesse he was that way. So it is with all the Saints. Consider what you doe in these things: See whether your hearts bee at peace in these things; whether you trust in GOD, or no, so that your hearts are at rest, that you can sit still, and commit your care to GOD; if so, it is a good argument that you rest in him for the maine. So much for that.
The fourth signe or Character of faith, is, To hold out: and that you shall see in these three branches.
First, when it shall cleaue to CHRIST constantly.
Secondly, when it will take no denyall.
1Thirdly, when it is content to waite in prayer, and not be weary and giue ouer.
I say, if you would know whether your faith be effectuall, you shall know it by your holding out, whether it cleaue constantly to Christ. If thy faith be ineffectuall, (as you haue heard the last day) it comes either from mis-informaton, (you know not what Christ
is, nor what it is to take him; you looke for other things from him: when you see what it is, if your faith be not effectuall, you will goe backe:) or else you take him out of feare, or out of loue to his, and not to him; or else out of false and slender grounds. Now if you would know whether your faith bee such a faith or no, consider if it hold out, if it cleaue to him.
If thy faith come of mis-information,1 when thou hast experience of CHRIST, when thou seest what hee requires at thy hands, when thou considerest and vnderstandest what he puts thee to, there is an end, thou giuest ouer.
If thy faith come of feare;2 as soone as the storme is ouer, as soone as those troubles in minde, those disquiets in conscience are past, there is an end, thy faith cleaues to CHRIST no longer.
If faith come out of loue to his,3 of loue to a Kingdome, nothing but Hell and Heauen and some present commodities that moue thee; when better things are offered, that are more present commodities, there is an end of it.
Againe,4 if it be out of false, slender, and slight grounds; when stronger reasons and objections come, that faith ceaseth likewise. But now then, when thou findest that thy faith holds out, when all these are past, when all these are taken away, when the feare is
gone, when such an offer is made, when all the objections are made that can be, this ar∣gues that faith is sound and good. Consider therefore, whether thy faith cleaue fast, and constantly to CHRIST, or no; whether it hold out, when those flashes and good moodes will not; whether it ouercome, when it is assaulted by the Gates of Hell comming against it. That is, when a mans faith is good, it is built vpon the Rocke, vpon such a Rocke, that if the Deuill himselfe, and principalities and powers come, with all their strength, and all their wit, with all their temptations, and deuises, if faith be sound, it will hold out, the Gates of Hell shall not preuaile against it. The Woman of Canaan, she had a shrewd tryall, when CHRIST tels her she was a Dog, in plaine termes, and when it came from Christ himselfe; and yet when her faith was good indeed, she could not chuse but she must cleaue to him, she would not giue ouer, there was a strong faith, that did knit her heart secretly vnto CHRIST, there was the ground that she held out, notwithstanding all objections; although, it may be, she knew not how to answer them, yet she let not goe, and that was a signe her faith was good: So, consider whether thy faith hold out when thou art put to such tryals as these.
2gaine, consider whether thou wilt re∣ceiue no denyall when thou commest and seekest to him; when thou commest to
seeke fauour at GODS hands, when thou commest to seeke forgiuenesse of sinnes, consider whether thou art able to hold out, though hee deferre long before hee grant it. There is no grace that GOD giues, but hee hath tryals for it afterward: Hee giues thee the grace of Patience, he will put thee to it, thou shalt haue some crosse, some affliction or other.
If hee giue thee Loue, hee will doe as hee did with Dauid, hee will see whether thou wilt forsake him, or no; hee will make thee an offer of preferment, an offer of wealth, of praise, of somewhat or other, to see if thou wilt part with that for his sake, or no.
If he giues vs Faith, he often tryes vs in this case, he denyes vs long, hee wrestleth with vs, as he did with Iacob, he makes ma∣ny shewes of going away. Thus, we know, he dealt with Daniel, as soone as hee beganne to pray, the answer comes, that his request was granted; but GOD would not let him know so much; hee lets him goe tho∣row with the worke, hee lets him seeke ear∣nestly, and then he reueales and makes it knowne vnto him. So, perhaps GOD intends thee good, but he will put thee to the tryall, consider therefore if thy faith hold out in such a case.
Againe,3 when thou hast gotten an an∣swer, perhaps, after thou hast gotten thine an∣swers,
thou must waite long before the thing it selfe be giuen thee: Therefore consider if thou be content to waite for it: for that is the property of faith, to be willing to waite, as Dauid often repeates it, I waited vpon the Lord. You know, Abraham, how GOD try∣ed him that way, when hee made him a pro∣mise of a seede, of a Sonne, you know how long he waited for the performance. So Isaac, he waited long, before hee had those two sonnes, Iacob and Esau. So GOD will put thee to it to waite, it may be, for matter of justifi∣cation; that is, he will not shew himselfe, he will not speake peace vnto thee, he will not giue thee a good looke; but yet he giues thee a secret strength that thou shalt waite, thou shalt not giue ouer, thou shalt stay till hee speake pe••ce; that is, till 〈…〉〈…〉 comfor∣table assurance, till thou haue the full testi∣mony of the Spirit, as thou hast a secret te∣stimony at the first working of faith. And so for matter of sanctification; It may be, GOD will suffer some strong lust to wrestle with thee, to contend with thee, as hee suffered in Paul, he will put thee to waite, before he will giue thee victory ouer it. If thy faith bee good now, thou wilt consider that hee hath sworne, hee hath made an absolute promise, that he will giue the Holy Ghost to those that are in Christ, that no sinne shall ouercome them, or haue dominion ouer them. If once thou come vnder grace, if thou haue faith,
thou wilt neuer giue ouer, but wilt be content to waite, and to continue still striuing and wrestling with it, thou wilt neuer lay downe the wasters, as a man that is ouercome, as a man that is discouraged, as a man that is wea∣rie of the fight.
And so for matter of deliuerance, perhaps GOD will let a crosse lye longer vpon thee: if thou haue faith, thou wilt not make haste, thou wilt be content to waite: Habac. 2. The vision is for an appointed time, it will not lye: Therefore, saith he, waite, it will come, it will not stay. That is, there is a certaine time that GOD hath appointed for thy deliuerance, be∣fore he will giue thee such a particular mercy; consider whether thou be able to wait in such a case: for, if there be faith, (marke it) a man will be sure to waite, and not to giue ouer: as in Iam. 1. it is giuen there as a signe that faith is vnsound; they had so much faith as to come to Christ; but that was a signe that their faith was faulty, and vnsound faith, that it was not able to waite to the end, but gaue ouer.
If a man were sure now, that such a man were in the house, that he must speake with∣all, hee will waite till he come out, if hee be sure he be there. If thou be sure of GOD, if thy faith be sound, though he doe not answer thee presently, in many particulars, yet thou wilt be content to waite vpon him. There∣fore this will shew that many a mans faith is
vnsound, slight, and vneffectuall, that they haue so soone done, that they are ready to doe much in flashes, in some good moodes, on a Sacrament day, it may be, or in the time of sicknesse, or when they are affected with some Sermon, or vpon such an occasion; but, if thy faith were right, it would hold out, it would cleaue to CHRIST, it would goe tho∣row with all tryals, thou wouldest receiue no denyall, it would continue waiting vpon him. This is the fourth signe.
Last of all, you shall know faith by the concomitants of it; and they are foure; Loue, Hope, Joy, and Humility. If there bee Faith, if thy Faith be good, it will alwaies haue Loue joyned with it;1 as the Apostle Peter saith, in 1 Pet. 1.8. Whom though you have not seene, yet you loue him. And you know the place in Galath. 5. Faith which worketh by loue. That is, Faith which begets Loue, and such a Loue as sets a man on worke. But it is a thing that needeth no prouing: you cannot deny it: you know how they are joyned to∣gether in the first to the Corinthians, chap. 13. Faith, Hope, and Loue. And it must needes be so, that, if thy faith be good, it will haue Loue joyned with it. For, if thy faith bee right, thou lookest on GOD as vpon a friend, as vpon a Father; now thou lookest vpon CHRIST as on one that is married to thee; thou lookest on him as vpon one that loues thee, and hath giuen himselfe for thee. Now
if thou see this, and art perswaded of this indeede, if thou thinke and art perswaded indeede that he loues thee, loue will beget loue, as fire begets fire. Therefore, if thou wouldst know whether thou hast taken Christ indeede, consider whether thou loue him or no.
But you will say you loue CHRIST. I hope there is no great question of that.
Salomon saith, Euery man will make shew for fashions sake, of goodnesse, but where can you finde a faithfull man? So may I say of Loue: Euery man saith, hee loues, but where shall one finde one that doth loue in∣deede? Therefore consider, doest thou loue in good earnest.
You will say, How shall I know it?
It is not a place now to stand to giue notes of Loue: we will only shew now, that Loue is a sure companion of Faith, and that Faith is not good, if Loue be not there, But yet I say, if thou loue him, thou shalt find that in thine owne heart, thou needest not goe far for a try∣all of that.
Loue is the most sensible, the most quicke, and most active affection of all others. Consi∣der, if thou loue any creature, or any thing, any man or woman, doest thou not feele thy affe∣ction stirring in thee? doest thou not find thy heart thus longing after them whom thou affectest? thou delightest to be in their com∣pany, in their presence, thou desireth to be with
them. So that, if a strangenesse growe be∣tween you at any time, thy heart is not at ease till all be right againe betweene you: So, doest thou loue the Lord Iesus? Doest thou keepe his Commandements? Doth a man professe to loue GOD, and cares not to vexe him, and anger him?
Againe, Doest thou hate sinne? Doest thou thinke to loue GOD, and not to hate that, which he hateth? If a man loue GOD, he is holy and pure, and there is no man that loues the one contrary, but he must needes hate the other. There is no man that loues light, but he must hate darknesse. If thou loue GOD, in his person, in his purity, in his holinesse, thou must hate sinne; and this hatred is generall; thou wilt hate all sinne, if thou hate any, and hatred will breede the destruction of a thing.
Againe, Doest thou loue GOD? art thou willing to doe any thing for his sake? Doest thou reckon matters of greatest difficulty easie to doe; as Iacob did make it a matter of ease because of loue?
Againe, Doest thou loue the Saints, those that are like him, those that are of such a dis∣position as God is of? Shall a man say hee loues the purity and the holinesse of GOD, which hee hath not seene, which is hidden from his eyes, when he doth not loue the ho∣linesse and the purity that hee sees in his Saints? For there it is taught in a visible
manner in the creature, where you may see it more proportionable to you. It is a hundred times more easie to loue godlinesse in the Saints, then in GOD himselfe, because hee is remote farre from vs, and they are amongst vs, and are visibly seene. Therefore, except thou loue the Saints, which thou seest holi∣nesse in; except thou seest thy heart inward∣ly, to loue them with a naturall affection, as it were, that thou louest them whether thou wilt or no, thou doest but pretend.
Againe, Doest thou loue CHRIST? Art thou willing to part with any thing for his sake? Loue is bountifull: Thou sayest thou louest GOD: What if he will haue some of thy wealth? What if he will haue thy credit? What if he will haue thy liberty for his sake? If thou loue him, thou wilt be content to doe it. Therefore, consider if faith haue begot∣ten such a loue in thee, so that thou canst tru∣ly say, though thou hast not seene him, yet thou louest him.
The second concomitant of Faith, is Hope:2 If thou hast Faith, thou hast Hope. And this distinguisheth a Christians faith from the faith of Reprobates, from the faith of Deuils, from the temporary faith that others are capable of: you know, the Deuils beleeue and tremble: He saith not, The Deuils be∣leeue and hope; for that they doe not, Hope is a property of Faith, where there is Faith there is Hope. Now you must know, that a
man hath neuer faith to beleeue, but hee hath hope, which makes him expect what he beleeues. If a man haue a promise of so much money which he needes, he hopes for the performance of it, and quiets himselfe, when he casts his thoughts vpon it, hee is at rest: when a man beleeues it, hee hopes for it. Take an Heyre that hath such possessions, which is yet a Ward, and is yong, he hath not the Land in possession; but (marke) what hope he hath, it is not a vaine hope, but such a hope as puts other conceits in him then o∣ther men haue, puts another fashion vpon his actions, it makes him neglect many good things he would doe; he will not be of such a calling, he will not be diligent: for hee hopes, he makes account of it: See how such things worke vpon a man, which he is not to haue in 7 or 8 yeeres after, perhaps. So thou hopest for Heauen, it is not a vaine hope, but it is a hope that will ma••e thee carry thy selfe after another fashion, it will make thee so minded, that thou wilt haue an eye to it, and euery man that lookes on ••hee, may see that thou hast an eye to it: So that faith is ac∣companied by Hope. But now you must not say, that if a man hope, therefore there is no feare mingled with it: for you must know, that a man may haue Hope that is true and good, and yet may haue feare mingled with it. For this you must know, that if there be nothing but hope, it is a signe that that Hope
is not good. And therefore thou hast so little reason to be discouraged, because thou hast some feare mingled with thy hope, that thou hast the more cause to hope, and to thinke that thy hope is good, because there is feare mingled with it: for know, that there is a certaine sort of men, that haue neither faith, hope, nor feare; as Atheists, that haue some hope, but no feare; as Deuils and desperate men, that haue some feare, but no hope; as presumptuous men, which haue but a shad∣dow of faith: But those that haue hope, and feare mingled with it; that is, those may ra∣ther hope, that that hope which they haue, they may be so much the more confirmed in it, because they haue some feare mingled with it.
Therefore consider, whether thou haue hope or no: Consider in what manner it is joyned with faith. When thou beleeuest that CHRIST is thine, that Heauen is thine, that thy sinnes are forgiuen, and that thou art a sonne of GOD, but these things thou hast not yet, thou art as any other man, there is no difference betweene thee and them, thou hast no more in possession then other men, that walke with thee; now comes in Hope, and that expecteth that which is to come, that holds vp thy head, as it were, that, though you haue nothing at all for the pre∣sent, yet that Hope will comfort you, that though you haue troubles, and crosses, and a
thousand things more, to obscure and blot your faith, and the waues goe ouer your head, that you are ready to be drowned, this hope holds you aboue the water, and makes you expect with comfort that which is to come: and not so onely, but, I say, it is a liuely hope, a hope that sets a man aworke, a hope that purgeth him. For, you know, that that a man hopes for, he will endeuour to bring it to passe, it is such a hope as will not faile you, but will continue as well as Faith it selfe.
3Thirdly, the third concomitant of Faith is Joy: Romanes 15.13. The GOD of hope fill you with joy, through beleeuing. If you haue beleeued, you haue Joy. So in the first of Peter, chap. 1. vers. 8. In whom you haue beleeued: (saith hee) Whom, though you haue not seene, yet you beleeue in him, and ioy with ioy vnspeakable and glorious. (As if hee should say) If you beleeue in him, you shall know it by this, Whether doe you reioyce in him, or no? Consider that, where there is Faith, there is Joy. And it must needes be so: As, you know, he that had the Pearle went away reioycing; and the Kingdome of GOD con∣sisteth in Joy, and Peace, and Righteousnesse. And therefore, where there is Faith, there certainely is Joy. And therefore consider, and examine thine owne case: Hast thou this reioycing in CHRIST? this reioycing in the Doctrine of Justification, and forgiue∣nesse
of sins. If we should examine mens faith by this, we should finde that there is but a little Faith in the World. Examine your selues, you that now heare mee, that heare this Doctrine of Faith; it may bee it hath been burthensome vnto you; it may be it is a thing you care not for; To heare of Iusti∣fication, and forgiuenesse of sinnes, they are things at the least, that, it may be, you take no great paines for; you doe not study them, you doe not prize them much: but, if you were forgiuen indeed, you would prefer it be∣fore all other ioy, it would comfort you a∣boue any thing. If you would say, what you would heare aboue all things else, you would heare of matter of forgiuenesse. A man now that hath knowne the bitternesse of sinne, and afterwards comes to the assu∣rance of forgiuenesse, (that is) to haue Faith indeed, I say, he will reioyce in it aboue all things else: all worldly ioy would be nothing to it. Therefore consider whether thou haue such a Faith or no; if thou haue not, cer∣tainely thou hast not Faith; and it is a sure signe that will not deceiue you; There is no man that hath it, that hath not Faith; and wheresoeuer there is Faith indeede, there is extraordinary great reioycing in CHRIST.
But, you will say, Many a man may haue Ioy; the second ground receiued the Word with ioy: and those that followed Iohn the Baptist,
reioyced in his light: and in Heb. 6. the Apo∣stle saith, they haue tasted of the good Word of God; they haue tasted with sweetnesse; that is, they haue had ioy in it.
It is true, we confesse there is a false ioy: and therefore, if thou wouldst know whether the ioy which thou hast be good or no, consi∣der these three things.
First, consider whether thy faith hold out in tribulation or no. Therefore the Apostle addes, Rom. 5.3. not only so, but we reioyce also in tribulation. As if he should say, those that are hypocrites, those that haue a false faith, there may be much reioycing in them for a while, but we reioyce in tribulations; yea, we not onely reioyce in tribulation, but our ioy is in∣creased by them, they are as fuell, they adde to our ioy: as in Act. 5. the Disciples went a∣way reioycing, because they were accounted worthy to suffer for Christ. Wheras the second ground, when persecution comes, there is an end of their ioy. Therefore consider whether thy ioy will hold out or no.
Againe, consider the greatnesse thereof: you know those words are added, 1 Pet. 1.8. reioycing with Ioy vnspeakable and glorious. If it bee right Joy, it will bee such a great Joy, it will exceede all other, it will be like to that ioy in Haruest, as Isay speakes, it will be a Joy vnspeakeable for the greatnesse of it; such a Joy, that at the least is so great, that whatsoeuer comes, yet it exceedes it.
the other temporary Christian may haue joy, but it is not so great, but some other joy will come, and ouercome it, and drowne it, and put it out.
Therefore, in the second ground, as their humiliation was slight, so was their Faith, they had a little humiliation for their sinnes, and they tooke CHRIST in a more remisse manner. And as their Faith was, so was their joy, all slight. But now, when Faith is sound and good, that Joy is accordingly great; it is a great Joy, that, at the least, ouercomes all other; that, take what joy you will, if a man could haue an earthly Kingdome heere, if a man could haue as great pleasure here as mans nature is capable of, if he had neuer so much praise, and glory of men, (these things wee naturally rejoyce in) a right Christian, that hath Faith indeed, will not so rejoyce in these, but that he will rejoyce in CHRIST aboue them. If thy Joy therefore be so great, that it ouercome and exceede all other, be sure that Joy is good. But yet we must haue one thing more in Joy. In whom, though you haue not seene, yet you joy with Joy vnspeak∣able and glorious. That is, if it be such a Joy as is right indeed, which is a testimony of faith, that it is a signe thou beleeuest, it is a Joy that is glorious, it is a Joy that is glorious and spiri∣tuall. Now an hypocrite may rejoyce, he may rejoyce in Christ, he may rejoyce in the King∣dome of GOD, and the assurance he hath of it,
and he may reioyce in the hope that he hath that his sins are forgiuen; but all this while, he reioyceth after a carnall manner: as, you know, a man may reioyce in spirituall things after a carnall manner, as a man may reioyce in a carnall thing after a spirituall manner. Therefore the ioy of Hypocrites, when it is at the best, it is but a carnall ioy; there is something there that his flesh is able to re∣ioyce in, it may be he had some feare and ter∣rour in his conscience, and after this comes a perswasion perhaps that his sinnes are forgi∣uen him, and that he is in a good estate, that same fleshly feare and griefe before, that worldly feare and griefe will haue a Joy an∣swerable to it, a naturall ioy, and yet it may be great, it may be a great flash of ioy, that may be as a Land-flood, make a great shew, which because it hath no spring, is soone dry∣ed vp, but it makes a great flash: and there∣fore in that, Heb. 6. they tasted of the good Word of God, and of the powers of the world to come. I take this to be the meaning of it, (not as it is commonly interpreted, That an Hy∣pocrite may taste of the good Word of God, and of spirituall priuiledges, he may taste of them, but not drinke deepe of them, but this is certainely the meaning of the place,) They tasted some things in the good Word of God, which was sweet to them. Now, in such men there is nothing but flesh. (Marke) If a tem∣porary Christian beleeues for a time, he hath
ineffectuall faith, in such a man there is no∣thing but flesh. That conclusion must be set downe: and if there be nothing but flesh, there is nothing can taste but flesh; for there is nothing else to doe it, and the flesh tastes nothing but objects that sute with it selfe. What shall we say then? There is somewhat in him that pickes out, that in these spirituall comforts, in these spirituall blessings, in this good Word of GOD, he pickes out that which sutes with his flesh: That is, such a carnall man may be able to reioyce in the Word. Doe you not thinke that such a good Word of GOD may make carnall men reioyce in it? May he not taste such sweetnesse, as to take vpon him the profession of Religion, and to bring forth fruit, and to hold out long? No doubt there is. Are there not such things in that which wee propound in the Gospell? To tell men of a Kingdome of saluation, of the loue of GOD, of the precious promises, of an inheritance, of escaping of Hell; may not a fleshly man, a man vnregenerate, may he not see, and reioyce in these? He may; and hath such a taste as is there expressed.
Consider now therefore if thy Joy be right; If it be a signe of faith, if it be good and sound, if it be a Joy that is spirituall and vn∣speakable; that is, if it be a Joy that is so great as that it exceedes all other joyes; if this Joy doe but hold out in tribulation, it is a certaine signe thy faith is good.
4Now, last of all, the last concomitant of Faith is Humility. If thy Faith be right, it will bring that with it, to make thee humble and vile in thine owne eyes: For what is true faith? It is that which brings CHRIST into the heart, as you haue heard oftentimes; that which knits Christ and the soule together, it is that which causeth him to come and dwell with thee. Now wheresoeuer Christ comes to dwell, he comes with a light, hee shewes the creature his vilenesse, he makes a man see his sinne, he makes him see what creature he is; whereas another that hath great hope, and professeth that he hath much assurance, his heart is lifted vp, and not cast downe. Such are not men which thinke themselues vile, and naked, and miserable, but they thinke them∣selues better then other men, they are forwar∣der then others in any thing, they thinke o∣ther men are not like them. And therefore they are ready to be more bold and venterous in any thing, they are ready to take vp opini∣ons, they are ready to strike out this way or that way. But now a true Christian is hum∣bled with it, because when Christ comes into the heart, he makes a man to see his vilenesse. As, you know, when GOD drew neere to Iob, when he came neere him indeed, then he ab∣horred himselfe in dust and ashes, then hee saw what a one he was, he saw not before, he thought the contrary, but when GOD drew neere indeed, that made him manifest.
So it was with Isay, when he saw GOD vp∣on his Throne, and the Angels about him, when he saw his holinesse, then, Woe is me, I am vndone, because I am a man of polluted lips: He was so before, but when he drew neere to GOD, he saw it.
So Peter said, depart from me, I am a sinfull man, when he saw Christ, when Christ came neere him, when he manifested himselfe in his Diuinity, that he saw GOD in him; for so he did by that Miracle that amazed Peter, and cast him downe, and made him see what hee was. So Dauid, when GOD drew neere to him, and promised to build him an House, to giue him a House that should be eternall, to giue him the Messiah, whose Kingdome should neuer end, (for that is included in the giuing him a Kingdome for euer, and a House that should haue no end:) when God vouchsafed him so great a fauour, we see, Dauid was neuer so cast downe as then in the sight of his owne vilenes, he was neuer so little in his own eyes, he neuer said so much as he said then. Now, (saith he) what is Dauid? What am I, or what is my Fathers house, that thou shouldst regard me thus, that thou shouldst bring me hither∣to? This is Gods manner, when he comes into a mans heart, when he speakes peace indeed, when Faith is a right Faith, that brings CHRIST to dwell there; I say, it makes a man exceeding humble. Therfore the spirit of Christians is a meeke spirit, they are humble,
and gentle, they are little in their owne eyes. Consider whether thou hast such a dispositi∣on bred in thee, or no: it is a signe thy faith is good, if there be; if there be not, it is a signe thy faith is not true. So much for the signes of faith. I make haste, because I haue one Vse more to adde.
If nothing be regarded of GOD but effectu∣all faith; that is, if that be the vertue of faith to be effectuall, or else it is nothing worth, then we should learne hence, not to let that be wanting to our faith which is the excellen∣cie of it, which is the vertue of it, which is the proper quality of it. As, if it be the vertue of a Horse to goe well; If it be the vertue of a Knife to cut well; If it be the vertue of a Soul∣dier to fight well; or whatsoeuer you will in∣stance in, whatsoeuer vertue it be, or whatso∣euer thing, you labour to find that in it, what∣soeuer be wanting; (for euery thing hath some proper excellency, some speciall vertue wherein the thing consists.) Now, to be ef∣fectuall, to be working, to be operatiue, If this be the vertue of Faith, (as it were) if this be the character and excellency of faith; Let not this therefore be wanting in faith. What is that then thou shouldst doe? Vse thy faith, set faith aworke, liue by it.
You will say, This is more then I can doe; this is Gods action, he must set faith aworke, and worke this in me.
when thou hast faith once. I speake to those that haue it, and this exhortation is to you. If you haue faith, vse it: many haue it, that doe not vse it. This is a thing that you are able to doe: For though God worke in you all the worke of faith, as it is receiued; yet know, he doth not worke in you onely, but by you; he makes you instruments: you are not as dead instruments, but as liuing instrumēts, to moue of your selues. It is true, that before you haue faith you are able to doe nothing; but when you haue it once, then you are able to vse it. Before a man hath life, he is not able to stir, but when he hath life once, then he is able to moue and stir himselfe, for there is life there. when the Lampe is once lighted, you know you may feede it with Oyle, and if you put more Oyle to it, you shall haue the greater flame: There is light, and you may increase it; indeed the difficulty is to light it; and that is Gods worke; he kindles the first fire, hee workes faith in the heart: But now, when thou hast it, learne to vse it. Dost thou thinke a ne∣cessity lyes vpon vs to vse other Talents that GOD hath put into our hands, and will he not require that thou shouldst vse the Talent of Faith? Wilt thou wrap that in a Napkin, and let it lye dead by thee? Will not he call thee to an accompt for it? What folly is it, (my brethren) you haue faith, which is so ex∣cellent a Grace, able to doe so great things as it is, and yet you will not vse it. There are
many Christians that haue Faith indeed, and yet will not set it on worke. How great things would it doe, what a reward would it bring? As Aristotle saith of habits, That if a man haue no more but a habit, and vse it not, there is no difference betweene the wisest man and a foole; for what are habits for, but for action? what is the Tree for, but for fruit? The habit serues but for the act; and this is according to the iudgement of Scripture, in Rom. 2. God rewards not men according to the habits they haue, but according to their workes. There∣fore thinke not that thou shalt be rewarded according to thy habits of Faith which thou hast, though it be true that that sanctifies thee, but GOD doth reward vs according to the vse of our faith, according to the workes that our Faith doth bring forth, according to the efficacie of our faith. It is true, the taking of Christ is one worke of Faith, thou shouldst set it aworke to doe that; and besides that, all the workes of sanctification are all workes of Faith; all thy life long, euery houre thou hast somewhat for Faith to doe. Set thy faith aworke, and thy reward shall be accordingly.
And againe, if thou vse not Faith, thou shalt haue little enough of it; the vsing of it is that which strengthens Faith. It is Gods v∣suall manner, when he giues Faith to a man, to giue him exercise, to keepe his Faith brea∣thing, as it were; hee will be sure to haue somewhat wherein hee will put him to it,
some tribulation, he will put fire to it, to clense it, And therefore we should learne to make vse of our Faith, to set it on worke.
It is a generall Rule in all things, and as true in this, If a man haue an estate, what is he the better to haue it, if he doe not vse it? To haue a friend, what is a man the better if he doe not vse him? Shall a man be a Fauou∣rite of a Prince, and get nothing by it? Faith makes a man a Fauourite of GOD, a friend to GOD; and will you make no vse of GOD? It is that which he expects at your hands; will you haue GOD in vaine? Shall hee be your GOD, and will you make no vse of his power, of his wisdome, of his ability to hold you vp, to helpe you vpon all occasions? You should make vse of him; all that is his, is yours, if you make vse of it by faith.
Againe, shall men haue such priuiledges as we haue by faith, and shall not wee comfort our selues by them? What is it for a man to haue great estates, great Titles of Honor, and Houses, and Lands, if a man doe not thinke vpon them, that these considerations may cheere him? We should doe so with faith, this is the vse of faith.
Againe, if faith be vsed, it is able to doe much for vs, if it lye still, it will doe nothing. You know what they did, Heb. 11. They ha∣uing faith, it made them doe that, it was but the vse of their faith: So it is with vs; Looke how much thou vsest thy faith, so much thou
shalt be able to doe. Therefore Christ saith, Be it according to thy faith: that is, not accor∣ding to the habit of thy faith, that lyes dead, as a Talent wrapped vp there; but, be it vnto thee according to the vse of thy faith. If thou set faith on worke, it will be able to doe great things, it will be able to doe wonders, it will be able to ouercome the world, it is able to worke righteousnesse, it is able to preuaile with GOD and men, it is able to goe thorow the greatest matters.
But, you will say, How shall I vse it?
That is the thing indeed which I purposed now to haue shewed, how faith must be vsed, how we must liue by faith: I should haue shewed how you should vse it.
1First, in comforting of our selues; for that is one vse of Faith, thou shouldst set it aworke to fill thy heart with ioy, out of the assurance of the forgiuenesse of sinne, and of the priui¦ledges which thou hast by CHRIST. When a man hath faith, and finds his heart no more affected then other mens, he findes no reioy∣cing there more then ordinary; Now set faith on work, learn to beleeue, and that throughly.
First set faith on worke to beleeue, to trust perfectly, as the Apostle speakes, Gal. 3. In the grace reuealed by Iesus Christ: trust perfectly; that is, thou shouldst beleeue the full forgiue∣nesse of thy sinnes, thou must not beleeue it by halues, so that there should be a distance, as it were, betweene GOD and thee, some
odde scores vnacquitted, vncrost; but thou shouldest beleeue so, that thy joy may be full, thou shouldest beleeue throughly, that thy sinnes are forgiuen, that all are acquitted, thou must not limit God in his mercie at all, as thou shouldest not limit him in his power. Thus a man should set faith on worke, that he may be able to say, My Beloued is mine, and I am his. I know there is a Match made betweene vs. For vnlesse you lay this ground, a man shall not reioyce. This is all, therfore now vse thy faith. If Satan now come, and tell thee of some sinnes, and of some circumstances of those sinnes, and of some wants in thy repen∣tance and humiliation, what serues faith for now? What serues all this for that you haue learned heere concerning the Doctrine of Faith, but to teach you that these should be no scruples, you should beleeue, and that per∣fectly? When this is done, that you see there is a Match, a Couenant made betweene GOD and you, now you must know, that all that Christ hath is yours; whatsoeuer hee hath by Nature, you haue it by Grace. If hee be a Sonne, ye are sonnes; If he be an Heire, yee are heires; and when ye haue done this, then consider all the particulars of the wealth of a Christian, that all is yours, whether it be Paul or Apollos, or the world, &c. These things wee haue often spoken of, you should runne through and consider of them: If a man will consider that he is a King, that the world is
his, that whatsoeuer is in CHRIST belongs to him, and oweth him a good turne, and will doe it at one time or other; when he consi∣ders all the precious promises. A man rec∣kons his wealth not onely by his money which he hath lying in his Coffers, that he hath pre∣sent, but by Bils, and Bonds, and Leases, &c. So, how many promises thou hast, there is not a promise in the Booke of GOD, but it is thine; set thy faith on worke to consider this, and to reioyce in it; set faith on worke so to see them that thou maiest reioyce in them, and weyne thee from the things of this world, not to regard them; for they are small things of no hold. Shall a King regard Cot∣tages and trifles? No, if thou thinke in good earnest that thou art such a man, why doest thou regard trifles? Thou shouldst doe this; when other men reckon their Lands, and their Houses, and their friends, a Christian reckons he hath GOD, hee hath many good workes in store, hee hath so many precious promises laid vp in the Land of the Liuing. Set thy faith on worke thus, not onely to re∣ioyce, but to bring in a holy magnanimitie, answerable to such a condition; and let not Faith giue ouer till it haue brought thee to this. Certainely, a man that beleeues he is a King, he will haue another spirit: for there is no other reason wherefore it is said Saul had another spirit, but that when he came to be a King, he had a spirit answerable. When thou
beleeuest these priuiledges, when thou settest thy Faith on worke to beleeue indeed, to be∣leeue them to be reall things, and not fancies, and notions, there will be bred a disposition answerable, a carriage and spirit suteable; thou wilt not admit of things that are vnfit for such a person, thou canst not doe it; but as one that is a Prince, that hath those hopes actually, he cannot admit of thoughts that o∣ther men haue; no more can a Christian, when he is borne from aboue by the immor∣tall seede, there is such a disposition wrought in him, that, if he will set his faith on worke to beleeue these things, he shall not be able to admit of those base things which hee did before, and which others doe.
Againe, if a man set his Faith aworke to beleeue these things, he would be able to vse the World as if he vsed it not, he would not care for losses & crosses, he would not grieue for them, as one that is not able to beare them. Thus we should learne to set faith on worke, in beleeuing these priuiledges, that we may be able to walke with God, as Henoch did, and as Paul, and Moses did; to walke with him in the vpper Region, aboue the stormes: There is much variety of weather when a man is below here, now it is faire, and then it is foule; if a man were aboue these, there is a continuall serenity; So a man that hath his heart in Heauen, a man that walkes with GOD, that hath his heart raised
aboue others; if you would doe this, if you would vse Faith, if thou wouldest consider this, it would set thee aloft, aboue these things; thou wouldest soare aloft as the Ea∣gle, thou wouldest care no more for these things, then the Eagle cares for the chirping of Sparrowes: they are trifles, thou wouldest ouerlooke them all. If we did consider this seriously, how would it alter our course? It would worke another disposition, another af∣fection in vs. A man would consider, that if GOD be sure, what matter is it if a friend die? If I haue GOD, what is the losse of any crea∣ture? And so, if a man suffer wrong in his name, what is it, if he haue praise of GOD? If thou beleeue, and see GOD in his greatnes, to haue praise of such a one as he, will make thee to contemne the rest. And so for wealth: What is pouerty? What account did Paul make of it? It is nothing to one that hath Treasure in Heauen, to one that beleeues in∣deede, to one that seeth hee hath all GODS Treasures opened to him. Thou shouldest learne to doe this in good earnest. If a man would set this Faith aworke to beleeue it, his heart would be fixed, hee would bee afraid of no euill tydings, hee would say with him∣selfe, if there bee no ill tydings from heauen, it is no matter from whence they come on earth. If a man would build, through faith, vpon the promise, and consider it really. This is the vse of Faith: thus a mans heart should
be filled with ioy, a man would be able to goe through ill report and good report, through want and through abundance, without being much troubled with either; the one would not much puffe him vp, nor the other would not deject him, but he would goe as a Gyant, and march thorow the variety of conditions; he would passe through them, that neither the one hand nor the other, the good successe nor the ill successe should worke vpon him much. This is a strong man: and this Faith will make thee able to doe, if thou vse Faith, and set it aworke. But I am sorry the time hath cut me off: this is but an entrance, I giue you but a little taste: There are many things wherein Faith stands vs in much stead, wher∣in if wee did vse Faith, how much seruice would it doe vs? But for that which remains in this Doctrine of Faith, I had thought to haue shut it vp at this time, to shew you how to vse it, how to make it effectuall, how to set it aworke, how to walke by it, how to hus∣band and improue this Talent for Gods aduantage and your owne. But I cannot stand on it. So much for this time.
Remembring your effectuall Faith, &c.
THE first thing wherein thou shouldest vse Faith, is to comfort thy selfe by it. Therefore consider, you that doubt of this, you that make question, (I speake to those that haue the work wrought, whom the Holy Ghost hath made to desire Christ aboue all things, I say) remember that God iustifieth the vngodly, and that you haue nothing to doe, but to take him.
2. Remember that CHRIST is made righ∣teousnesse to vs, that no flesh might reioyce in his sight, but he that reioyceth might re∣ioyce in the Lord.
3. Remember that the pardon is generall. Looke to the promises of the Gospell; you shall finde them without all exception. To vs a Sauiour is borne, to take away the sinnes of his people; he came to take away sinnes of all sorts. Now, when GOD hath made no ex∣ception, why should we make any?
4. Consider that wee haue to doe with a GOD, who delights to shew mercie, it is a thing that he is not weary of, it is naturall to him: And therefore as the eye is not wearie of seeing, nor the eare of hearing, because it is naturall to them, no more is GOD weary of shewing mercie. Nay, he delights in it, Mic. 7.8. Who is a God like vnto thee, taking away ini∣quities, delighting to shew mercie, &c. Why so? Because mercy pleaseth him. That is, there is no worke that he is so much pleased in, as in shewing mercy.
5. Consider thou, that art in such a case, consider that his mercy is as large as any o∣ther attribute. Euery man thinkes that this is no newes; what need you tell vs that GOD is infinite in mercy? I say, this is a thing that thou dost not consider: if thou diddest, thou wouldest not sticke vpon it as thou doest, If thou diddest beleeue that GOD were as mer∣cifull as he is; but we scant GOD according
to our measure; we square Gods mercy accor∣ding to our own thoughts. Euery man mea∣sures Gods mercy, according to that which he can conceiue. He thinkes with himselfe, if a man commit one sinne, it might be forgiuen, but when his sinnes exceede, when they grow out of measure sinfull, when they are sinnes so circumstantiated, as we say, that they are out of measure sinfull, here a man stands at a stay: What is the reason of this? Because we draw a scantling of Gods mercy, according to our owne conceits. Whereas, if we conside∣red that his mercie were as large as any other attribute, then we would consider that it hath no limits: and if it haue no limits, then what∣soeuer thy sinnes are, it is all one.
6. Dost thou thinke that Christ came from heauen, and tooke flesh, and suffered death, to forgiue small sinnes? No, it was to forgiue the greatest; the worke is large enough to match with the greatest sinnes. These, and such like reasons thou shouldest labour to bring to heart, that thou mayest beleeue per∣fectly and throughly, and giue not ouer till thou haue done it. Let not thy faith trust in Christ by halues, but trust throughly. Thou shouldest come to this disjunction: If I bee out of the Couenant, why doe I beleeue at all? why doe I receiue any comfort? If I bee in the Couenant, why doe I not beleeue per∣fectly? I say, giue not ouer till thou haue brought thy heart to a full assurance. Thus a
man should doe that yet doubts whether his estate be good, whether CHRIST bee his, when he is his. For when a man is once in the Couenant, that the match is made be∣tweene him and thee, why doest thou doubt? If thou be in the Couenant once, doubt not then that a sinne or two, or daily failings, shall breake the Couenant betweene GOD and thee, it is impossible. Thou must know that thou often breakest the Couenant; but except there be a quite turning backe, except thou altogether forsake GOD, except thou leaue GOD, and chuse thee a new Master, (this indeed breaketh the Couenant) other∣wise, if it be but a failing, if it be but a sinne of infirmity, from day to day, when as yet thou keepest GOD in thy heart, thou cleauest fast to him, thou intendest to serue him, and not to forsake him and giue him ouer; thinke not that those sinnes, although they be great, breake the Couenant. And therefore, Psal. 41.7. said the People of GOD there: Although these things be befalne vs, yet haue we not forgot∣ten thee, nor dealt falsely concerning thy Couenant. Why; We haue not turned backe; although we haue failed, and done many things amisse, yet haue we not dealt falsely concerning thy Couenant. That is, we are not Hypocrites, our hearts are sincere.
We haue not turned backe from thee, our feete haue not gone out of thy wayes. That
is, we haue not quite giuen ouer, as many men doe that make their pleasure their God, when they make their profit their God, when they diuorse themselues from GOD, then they breake the Couenant; but else it is not a breaking of the Couenant. Know ther∣fore for thy comfort, when thou considerest this, summe them vp together, and see now whether thou hast put thy seale to the truth of GOD, that he is true; that is, whether thou beleeue the promise, whether thou take and receiue CHRIST: for that is it to put thy seale to the truth of GOD: when thou canst conclude that thou hast done that, then see if GOD hath put his seale to thee. There is a double seale:
One is, thou art sealed by the Spirit; that is, there is a secret witnesse of the Spirit, the sealing of the Spirit to the day of Redempti∣on; the hidden Mannah, the secret witnesse that GOD giues to euery mans heart, as a pri∣uie Seale that GOD sets on thee, Grieue not the Spirit, by which ye are sealed to the day of Re∣demption. Now there is another seale, which is more manifest then this; as in 2 Tim. 2.19. The foundation of GOD remai∣neth sure, and hath this seale, The Lord know∣eth who are his, and let euery one that calleth vp∣on the Name of the Lord depart from iniquity. That is, there is another seale that GOD sets vpon you, whereby hee enables you to de∣part from iniquity: This is a more open seale
then the other. If thou finde that thou haue put thy seale to GOD, to his promise, and thou findest againe that he hath sealed thee by the inward witnesse of his Spirit, and hath sea∣led thee likewise by the fruit of amendment of life, with enabling thee to depart from iniquity; now what shouldst thou doe then? Make no more question, take it for granted, that CHRIST belongs to thee, and thou to him; Trust perfectly to the grace reuealed through Iesus Christ: A place that I haue of∣ten named, 2 Pet. 1.13. Trust perfectly in the fauour; that is, in the free fauour, in the free promise reuealed through Iesus Christ; that is, Doe not mince the matter, and say, it may be GOD will forgiue me, or it may be he will not; but doe it perfectly, let nothing be wan∣ting, doe it perfectly, that thy ioy may bee full; if thou doe it by halues, if thou doe it but in part, thou shalt haue but imperfect ioy.
The vse now that thou shouldest make of Faith, is to see thy ioy may be full: if thou be not certainely perswaded, thou doest not vse thy Faith as thou oughtest. When thou hast done this once, when thou hast settled vpon this conclusion, to say certainely CHRIST is mine, my sinnes are forgiuen; now come to the priuiledges, consider them, and go tho∣row them all: (I haue named them heretofore vpon another occasion:) and labour to com∣fort thy selfe with them; labour to haue thy
heart filled with ioy; at the least, get so much comfort as may ouervalue any affliction in the World, that there may be a greater waight in the other Ballance, that though great affli∣ctions doe befall thee, yet thou art not drow∣ned, thou art not swallowed vp of affliction, that thy heart faints not; but set thy faith a∣worke, that thou mayest haue so much ioy, as that thou mayest goe thorow it. And againe, get so much ioy, as at least may ouertoppe any prosperity outward, any comfort that thou mayest take in thy friends, or in thy wealth, or in those things that thou findest thy heart too much to cleaue vnto, that thou settest them at too high a rate; set thy Faith on worke, that thy joy may be full, that thou mayest not prize those so much, but that thou mayest looke vpon them as trifles, as matters of nothing, in comparison of the ioy that is prepared for thee in Heauen. Thus a man should vse faith; that is, in any affliction, that he doe not ouer-grieue; and that no outward comforts, whatsoeuer befall him, take not vp his ioy too much.
Thus our faith should passe through all conditions, to vse the World as if we vsed it not: So, I say, set thy Faith on worke. This is the first worke that faith should doe, to comfort a mans heart.
The second vse we should make of Faith,2 should be to guide and direct our liues; that is, we should vse Faith to be as the Rudder to
the Ship, to turne our courses the right way vpon all occasions in our conuersation: For that is the office of Faith, to guide a mans life. For as it is in a way, so it is in our life; there are many turnings, it is not only a strait way, but there are many turnings, and when a man comes to a place where there are two wayes to turne to, that he knowes not which way to goe, now Faith comes and teacheth thee what thou shouldest doe. That is, there are many difficult cases wherein a man knows not what to doe, he is amazed at them; It may be GOD will lead thee through the way of the Philistims, through great persecutions, and troubles, which thou must wrestle with: Now set thy Faith aworke, fight the good fight of faith; that is, thou must now ouer∣come, thou must not balke the way of Reli∣gion, because of the troubles thou meetest withall, but passe thorow the troubles, that thou mayest keepe thy way.
Againe, it may bee GOD will leade thee through pleasant wayes, and not through the way of the Philistims, (as when the people came out of Egygt, the Lord led them not by the way of the Philistims.) If GOD giue thee peace and prosperity, now set Faith aworke, that this peace and prosperity that thou hast, that it soften not, that it loosen not the sinewes of thy minde, that it dissolue not thy strength: but keepe thy faith, and hold thy strength, that thou be not drawne to sinne a∣gainst
GOD by such a condition. In all the turnings of a mans life, to be kept straight, a man must set his faith on worke. It may be GOD will giue thee peace for a time, take heed thou sit not downe now and forget thy iourney. As thou must not turne to the left hand, so thou must not turne to the right hand, but passe through all, that thou mayest approue thy selfe the seruant of CHRIST in straites, in necessity, in tribulation, by the Armour of righteousnesse on the right hand and on the left; through honour and disho∣nour, by ill report and good report. That is, set Faith on worke, in all the variety of con∣ditions, to keepe thee in the right way, that thou turne not out of it. It is faith that must doe it: For example, put the case thou com∣mest to Hesters condition; there was a tur∣ning of her minde, she had peace before, but when it comes to that, that she must venter her life for the Church, here she had vse of faith. And so for Abraham, God bade him of∣fer his sonne, he was at rest a great while be∣fore, but now GOD tryes him what hee will doe; here is a turning of his life, here was an Exigent, here was vse for his faith, he did it, faith turned him this way; Another man would haue turned another way, that hath not faith. So when GOD cals Moses, hee was quiet before in Pharoahs Court: now he must goe to suffer affliction with the people of GOD, then what must he doe in such a case?
The Text saith, he did it by faith; by faith he forsooke the glory of Pharoahs Court, and chose rather to suffer afflictions with the peo∣ple of GOD, then to enioy the pleasure of sin for a season. There be many hundreds of such cases that befall continually. I say, thou shouldst vse thy faith now, that it should lead thee in the right way, in all these difficult ca∣ses: for this is the vse of faith. See now ano∣ther man that hath not faith, take a false-hear∣ted man, and say what you will to him when any such exigent comes, you shall neuer draw him from his wealth, from his friends, from his worldly credit, because he makes that his maine, his heart secretly trusts in that, hee thinkes, if that be gone, he is as vndone; that is his God, therefore you shall neuer draw him from that, for he wants faith to make God his God. Come to another man, let him come into such an exigent, and you shall not pull him from God, hee is his trust, he is his hope, and if he loseth Gods fauour, he loseth life and all; and therefore that is the difference in all the passages of things in their conuersation. This then is the second thing we should make of faith, to guide and direct vs in our liues. But because this is generall, it may be it will not bee enough: I will come a little to In∣stances.
1Suppose a man come to such a turning as those in Iohn 12.12. Many of the chiefe Rulers beleeued in him, but they durst not confesse him,
lest they should be cast out of the Synagogue. Put the case, that thou be in such a case, as that thou art brought now to such a tryall: Now, if thy faith be such a faith as they had, that is a signe that thou wantest faith indeede. Take two men, the one will be content to be cast out, he will confesse Christ, come what wil of it. Another man, when it comes to such a competition, that either he must be cast out of the Synagogue, or deny Christ, he will rather leaue that then the other, he will rather part with Christ, he will rather forsake him, & the confession of him, then indure such trouble.
So again,2 come to a matter of praise of men, to a matter of credit, whē a man sees that this is his condition in the place he liues in, and considers, If I serue GOD indeede, if I goe through in my profession, I see I must be con∣temned, I must be despised, I must be tramp∣led vpon, I see, I must be hated of all men, as our Sauiour Christ saith, (for to be hated of some men, a man might beare it well enough) but to haue all mens hands against him, to be excluded of all good company, (as they say) such a thing a man shall haue much adoe to beare, to lose all his worldly credit, all his friends; but when it comes to such a case, one man is willing to beare these, be∣cause he trusts in GOD: I know whom I haue trusted, saith Paul: Therefore he was willing to vndergoe all shame, to indure imprison∣ment, to do any thing: another man doth not
trust in God, and therefore he will not indure hee will leaue Religion, he will not doe the things that may breed this trouble, hee will mince the matter, he will leaue that, that he may secure himselfe, and keepe his credit, that he hath amongst men.
3So againe, come to matter of commodity: Let matters of profit, or aduantage in the World for a mans estate be offered, see the different condition now of a man that hath faith, and of a man that wants faith. See Saul, when he saw the fat Cattell, he tooke them, his faith was nothing but a notion: If he had beleeued in GOD, he would not haue thought that the fat Cattell would haue made him more happy, but because he saw them, and thought they would be aduantage to him, he saw them present, that was the thing he felt, hee beleeued not the other, therefore he did that.
And so for Balaam; when the case comes, that eyther he must curse the people, or else forsake the wages of vnrighteousnesse, surely he wil haue respect to the wages of vnrighte∣ousnesse: that is, though Balaam made a faire shew, he would doe any thing rather then to goe against Gods Commandements, and yet he had an eye to the other all the while, and GOD saw that he secretly looked to himselfe. So that, it may be, thou makest profession, thou makest a faire shew, thou wilt do much. Remember this, it may be, it is but a high
flying: The Eagle, though she flye high, yet she hath an eye to the prey below all the while: So many men, although they doe much, yet they haue a secret eye to the prey; that is, they want faith, and therefore they regard these things too much. And when the time comes, that they must stoope to it, the time of tryall, when a man wants faith to magnifie other things, he ouervalueth those things, hauing nothing better to trust vnto. In such a case, Iudas his 30. pence was a great matter: Gehezi's change of rayment, and A∣chans wedge of Gold. I neede name no more examples. But take a man that hath faith, and this is no difficulty to him, hee will not only let goe that wealth which he hath inor∣dinately gotten, as Zacheus, but he will suffer the spoiling of his goods with joy, because he beleeues God, that hee hath in heauen a more induring substance. There is no Christian, no good man, but he would be content to gaine as well as thou; what is the reason hee takes it not? He beleues that by forsaking that, he shall haue a more enduring substance in Hea∣uen. There is no man would forsake any thing but for the better, and that is the reason wee beleeue, and thou dost not.
And so come to matter of safety and dan∣ger,4 and there you shall see what difference faith makes between men, how it turnes their course, when they come to such an exigent. See it in Saul, you know, he was commanded
not to offer Sacrifice till Samuel came, GOD did put him to the tryall, The Philistims were vpon him, the day of Battell drew neere, hee saw the people shrinke away, Saul was put to it now, whether he would trust GOD for his safety or no: If Saul had had faith now, and had thought with himselfe, If I keepe the Commandement, is not GOD able to helpe me, what though the people shrinke away; cannot GOD doe as much with a few as with many? If he had beleeued, hee would haue done otherwise: But he did not beleeue, and therefore you see which way he turned.
The like we see in Ioram, Ier. 42. This was his case, hee was the Captaine of t••ose that were left behinde in Captiuity; If hee had stayed in Ierusalem, he had had nothing to de∣fend him, there was pouerty and want of all things; if hee went downe into Egypt, that was a safe Countrey, as farre as any one could see, it lay farre from all danger of War, there was plenty of all things, and he was a strong King, able to defend him; There comes Com∣mandement from GOD, that he should keepe himselfe still in Ierusalem, and should not goe downe into Egypt: It is a place worth the rea∣ding, Ier. 42 & 43. Ioram, in this case, belee∣ued not that God would keepe him safe where he saw no meanes of ••afety. Therefore, in that turning, you see what choice he made, which was his vtter vndoing; he went downe into Egypt, and there the Sword and the Famine
followed him, that GOD might make him know, that it was not any outward condition that could keepe him safe, and that he was a∣ble to keepe him safe in another place, where there seemed to be more danger,
On the other side, take those that trust in God, in any such case, when they are brought to any such difficulty, they are willing to ven∣ter to put themselues vpon GOD, to goe any whither, as Luther went to Wormes, they care not for any danger before them.
But some will say, it is true, if I had a Pro∣phet sent to me, to tell me in such a case that I should be safe, I should trust on him.
Certainely, if thou hast not, yet if the cause be good, if it be a thing that GOD sets thee a∣worke on, if thou goe by a right rule, know, that in this case thou hast as true a promise of safety, that God will deale well with thee, as if thou haddest a Prophet sent immediately from God. Therfore I say to thee in such a case as Luther said to Melancton, which was a good reason when Melancton began to faint: Luther being afarre off, wrote a Letter vnto him, and tels him, saith he, if the Cause be not GODS, why doe not we giue ouer? why doe we not shrinke? why doe wee doe any thing? And If it be Gods Cause, why doe we shrinke? why go we not thorow? He needed no more but to know that it was Gods Cause: and after that, see how hee exposed himselfe from time to time: and as no man was bolder then hee, so
no man had more comfort. It is with vs in this case as it was with Ieremiah, Ier. 26. GOD bids him goe and speake his Word to the people, all his words, and tels him that the people would be ready to put him to death; and so they were, they said he should die, but yet he obeyed God, because the Lord sent him; and see what was the issue of it, GOD turned the matter, and saued him. This is faith, when a man comes in that case to set his faith a∣worke, that it may set him the right way that he is to goe in, which way he is to turne.
5And so, put the case that GOD brings thee to such a case, that thou art in danger of prison in danger of death, in danger of the greatest crosse, of the greatest persecution and trouble, now one man consults with flesh, the other consults with the spirit, he sets faith awork to worke his worke for him: you see what Ste∣phen did in such a case, and the reason of it, Acts 6. He was a man full of faith, and therfore he feared not what they could doe to him. See what Paul did, in such a case; you see what danger he was exposed vnto, but he consul∣ted not with flesh and blood, but what did he? He set faith on worke, that it might guide him in all the way that he went, in all the turnings of his life.
6And so, on the other side, for pleasure, there are two men that haue pleasures propounded, the holiest man hath the same nature that others haue, they would take the same
delight that others doe, as farre as they are naturall.
What is the reason then they doe not? why doe such men turne from all sinfull delights, and runne another course?
It is nothing but faith that enableth them to doe it. By faith Moses left Pharoahs Court, and the pleasures of sinne for a season, and chose aduersity with the people of GOD: that is, as if hee should say, If you would know why Moses did this, it was faith that enabled him: that is, he beleeued, that if hee had en∣ioyed those pleasures of sinne, he should haue beene a loser by them, hee should haue fared the worse for them. Againe, he beleeued, that by his suffering aduersity with the people of God, he should gaine; it was onely faith that made him doe this. If thou haddest faith, thou wouldest forsake thy pleasures, and liue a more strict life, as the Saints doe. So that still you must keepe that conclusion, that you must set faith aworke in all the conclusions and passages of your life, for that is it that guides you in the right way.
Againe,7 Take two men that haue both children to prouide for, they haue posterity to care for; the one man he reasons thus with himselfe; If I leaue them not as good a stock as I would, yet I shall leaue them Gods bles∣sing, which is able to make them prosper; and though I should leaue them abundance, yet all that, without Gods blessing, will not be
able to doe it. Therefore such a man will be indifferent for matter of estate, he will leaue a conueniency for them, if he can, but he takes no great care, hee had rather lay vp faithfull prayers in heauen, he had rather see them brought vp in the feare of GOD, for hee trust GOD, and he thinkes that his blessing can do•• it, without meanes; and he knows that great meanes, without Gods blessing, cannot doe it. But when another man is in this case, hee lookes to that which is represented to his eyes: and therefore he will not haue done till he haue prouided such a portion for such a childe, till he haue built him houses, till he haue made them firme on euery side, till he haue added house to house; this is out of want of faith, he beleeues not: hence it is that these two runne a different course.
8 So againe, one man lookes to his businesse, he will not spend time to examine his heart, he will not spend time in prayer from day to day; he saith, my businesse will goe at sixe and seuens, my businesse will not be done: when as another man, that hath chosen Maries portion, is content to lose somewhat, hee is content that many things should goe amisse, he is content to lose somewhat of his estate, he is content to let his businesse lye vndone, or not to be so well done, because he thinkes, to be busie in good workes, in prayer, and to haue the fauour of GOD, is greater aduantage, he thinkes hee hath chosen the better part.
Now it is faith that workes this difference. What should I doe? Why should I name any more Instances? You may name more to your selues, as you haue faith, so it will guide you, it will turne you this way and that way in the turnings and passages of your life.
But now, because I am farre in the poynt, (and I see the time runnes fast away) before I leaue, I would not only shew you what faith is able to doe, but I would worke you to this a little.
You will say then, What is it to trust in GOD? For that is the reason of all the dif∣ference, you see: Therefore, saith Paul, 1 Tim. 4.10. We labour, and suffer rebuke, what is the reason? If you would know the cause, why we leade such a life, why we runne another course then others, why wee liue a painefull life in labour from day to day; but if a man had good wages, he might well doe that, we labour and suffer, and are rebuked, and haue nothing but persecution for our paines; but, saith he, we doe it, because we trust in the liuing God: therefore we labour, and suffer, and are rebuked, because wee trust in the liuing GOD. I say, doe this, and thou shalt be able to doe the same that Moses did, thou shalt be able to doe the same that Paul did, the same that all the Saints haue done. If I could but perswade you now to trust in God, to set your faith aworke thus farre, There is no man that heares me this day, that is in any other course
then in the wayes of Religion and godlinesse, but he would turne his course: and therefore I will labour in this a little.
You will aske me then what it is to trust GOD?
I will shew you a little what it is, because euery man is ready to say, I trust in GOD, but I am not able to doe this that you say, when I come to such a hard turning. Deceiue not thy selfe, this is to trust in God, namely, to be vnbottomed of thy selfe, and of euery crea∣ture, and so to leane vpon GOD, that, if hee faile thee, thou sinkest. There is many a man, that pretends he trusts in GOD; but hee so trusts GOD, that withall hee will prouide for himselfe: such a man saith, GODS blessing is a good addition, but to haue that for all, hee will not, he will be sure he will be strong, he will make his Mountaine strong about him, and he will haue the blessings of GOD too: for faith in the promises, hee makes them good notions; but for things to trust to, to rest on, it is a thing he will not be perswaded to. Now this is not to trust in GOD. But this is to trust in him, when thou doest so cast thy selfe on him, that, if he should faile thee, thou wert vndone by it.
To exemplifie it to you: There was an a∣ction that Alexander the Great did, (I vse it, onely to expresse what I meane by trusting in GOD:) When hee was sicke, there comes a friend that was alwaies close with him, that
was a Physician, and he prepared him a Po∣tion; but before the same came to him, there was a Letter deliuered to him, to signifie to him, that that very Potion was poyson: when his friend came with his Potion in his hand, he takes the Letter that was sent to giue him notice of the Treason, and drinkes off the Cup with one hand, and reaches the Letter with the other, so he dranke off the Cup be∣fore he shewed the Letter. Here Alexander trusted him, if he had failed him, he had lost his life; he did not first shew the Letter, and then heare his excuse for himselfe, but hee shewed that he trusted him. In such a case, if thou be able to trust GOD, if thou canst put thy selfe vpon him, if he faile the, thou art vn∣done, in such a case; this is to trust in GOD.
To vse another expression, that you may know what it is.
There was a King of this Land, that sent his seruant, a Generall of his Army, to spare a Citie: he had command vnder the Broad Seale, from the Councell, and from the Kings owne hand, to doe it: and to disobey this Warrant was death: But withall, the King sent him a secret message that he should destroy the Citie, and to trust him to saue his life. The party did so: The Broad-Seale and Commission was to spare the City, to sor∣beare it, The secret charge was to destroy it: This he did, and trusted the King for his life; if hee had fayled him, he had been destroyed.
These similitudes shew what it is to trust in GOD: If thou be brought to such an exigent, if thou wilt trust GOD in such a case, as wher∣in if he faile thee, thou art vndone; This is to trust GOD, not to seeke his blessing so as to make that an addition, but to put all vpon him. Therefore, that you may know that this is to trust in GOD, know, that except thou doe it thus, GOD is not ready to answer thee. Therfore commonly, he puts not forth his strength to deliuer men, or to bestow vpon them any great blessing, but when hee hath brought men to such an exigent. And be∣cause men will not trust in him commonly, while other props are taken away, (For wee should trust in GOD in the middest of prospe∣rity and happinesse, but because men will not doe it till then,) hee strips them of all, that they may doe it; he brings a man to such a case, that he shall haue nothing else to trust vnto.
What is the reason that Paul saith, 2 Cor. 1. 10. We receiued the sentence of death, that wee might learne not to trust in our selues, but in God that raiseth the dead?
GOD meant to deliuer him, when he saith he receiued the the sentence of death; that is, there was no helpe in the World, that he could see, in himselfe, or in any other creature; Now he was brought to trust in him, and then God answered him in his trust: so you shall finde, Zeph. 3.12. I will leaue among you men
that are humble and poore people, and they shall trust in the Name of the Lord.
Why did not these trust in the Lord while they were rich?
Our nature is so backward, and so excee∣ding deceitfull, that wee cannot till other helpes are gone. I will leaue among you a sort of poore people, and they shall trust in my Name. (As if he should say) When men are brought to that, that all other things are taken away, and till then they will not trust in him. In∣deede, till then it is not trusting. And there∣fore in 1 Tim. 1.5. She that is a Widdow is left alone, and trusts in GOD. Till she be left alone, till the other props be taken away, a man cannot trust in GOD. Hence it is, that com∣monly when men are brought to the lowest, they are nerest to GOD, they haue best accesse vnto him; because when they are brought to such an exigent, then a man will pray best; and when he prayes best, then hee speedes best, then faith is set on worke, and it workes best when it is alone, when it is stripped of all other helpes. And therefore you shall finde in the Booke of GOD, when men were lowest, they had neerest accesse to GOD. ••sa, when he was come against with many thou∣sands, he trusted vpon GOD, though he went against them with halfe the number, and God deliuered him, because he prayed and sought to GOD, and saw that he was not able to doe any thing, he trusted in GOD. Another time,
when Asa had forgotten GOD, when he was strong, when he thought himselfe more able, when hee was to deale with one that had a weaker Armie a great deale, the King of Isra∣el, hee was ouerthrowne, and shut vp that he could not stirre, because hee sent to the King of Aram for helpe. It is GODS manner to de∣fer sending of helpe till a man be brought to the Mount, as hee did with Abraham; hee might haue done it before; but, you know how he did with Abraham, he brought him to the last cast. And Dauid, he was brought to the very point of perishing by the hands of Saul, before he deliuered him. And so he did with Iacob, Esau comes against him with foure hundred men, (with a full resolution to destroy him) before hee would deliuer him. It is GODS manner to doe thus. And so hee did with Iob, and other seruants of his; his fashion is to doe so, to bring men vnto the very brow of the hill, till their feet be ready to slip, when they are euen going, and then hee delights to appeare and deliuer them. Therefore, in such cases, trust GOD, put all vpon GOD; that is, when GOD, in any tur∣ning of thy life, brings thee to such an exi∣gent, that thou seest all at the point to be lost, that thou art at the point to be vtterly vn∣done, learne to trust in GOD in good earnest, and that shall guide thee, and turne thee the right way, when thy flesh is ready to goe an∣other way.
What was the reason that CHRIST, when he was on earth, would doe nothing except they beleeued in him?
When thou hast any thing to doe, if thou beleeue in God, that will make him ready to helpe thee, because then it is an acknowled∣ging, and an attributing to his power. If hee should doe it in another case, he should lose his labour, hee should lose his glory, men would not be built vp in him by that which he did. Therefore, make vse of faith, set faith on worke, as I said. I should come to this now, to moue you to trust in GOD in all cases. If I could perswade this, men would turne the courses of their liues, and would trust in him: for know, if thou trust in GOD, he neuer failes any that trust in him, as Dauid saith, in Psal. 37. I neuer saw the righteous for saken, &c. As if he should say, Aske all his seruants, aske all men that euer haue knowne him, all the men that haue liued with him, that haue finished their course with him; aske a seruant of GOD, when he comes to dye, how GOD hath dealt with him, whether hee hath fayled him all his life; I am perswaded that there is not a seruant of GOD, but will say that he neuer failed him; and, if he were to leaue an exhortation behinde him, he would exhort others, from experience of his trust; It cannot be that GOD should faile thee, if thou rest vpon him. Thinkest thou that GOD can faile thee, when he saith himselfe so often,
he will neuer faile thee, nor those that trust in him? Will a man faile one that trusts in him? Wee vse to say, Oh I will not faile him, for hee trusts in mee; and doest thou thinke that GOD will faile thee in such a case? If GOD should faile men in such cases▪ there is no man that would seeke him. But, that men should bee encouraged to serue him, hee hath promised, not one∣ly, not to faile thee, but hee is abundant in truth, hee will bee better then his word, hee doth what hee sayeth, and more too: If thou wouldest trust vpon him in such a case, thou shouldst finde that he will answer thee.
But thou wilt say, I see not how he will doe it, the case is such a hard and difficult case.
Thou must know that there are strange passages in GODS prouidence, he is able to bring things to passe, though thou know not how it should be. See his prouidence 2 Kings 5. The Woman there, the Shunamite, shee beleeued the word that the Prophet had said, that there should bee seauen yeeres Famine, shee left her Land and Countrey, this was an act of Faith, that made her doe this; See how this Woman beleeued now: she followed the direction of the Prophet, she did that which GOD appointed her to doe: see how GOD brought it to passe, that the seruant of Eli∣sha,
Gehezi, should be there with the King, and that hee should be telling the King of Israel of the great act of Elisha, That there should be such a concurrence of all things, that shee should come iust at that time, and no other, when the man of GOD was there, yea, when hee was telling of that very story, that then she should come in, and so she got her Land; or else it is likely that the Wo∣man, hauing liued away so many yeeres, it is likely shee had had a hard suite of it; but Gods prouidence brought these things to∣gether.
So againe, looke on Mordecai: It is a strange case: It was concluded, that hee and all the Jewes should bee slaine: The Decree was gone out, there was nothing in the World, for ought hee saw, that could hinder it; the very night before Hester was to come to the King to make her request; if it had beene but a night longer, perhaps it had failed: but that there might be a con∣currence of all this, it is said in Hester 6. The King hee could not sleepe that night, and when hee could not sleepe, he might haue called for another Booke then the Booke of the Chronicles; and when hee had the Booke brought, he might haue falne vpon another place, and not vpon that where Mordecai's act was record••d, but that there should bee a concurrence of all this in that very time. Is not GOD the same GOD? why should
not wee bee ready to trust in him still? Doe wee not see the same daily? If his Workes were recorded and obserued in our remembrance, certainely we should trust in GOD.
But, you will object, The LORD doth euery thing by meanes, hee doth not worke Wonders, hee workes not Mira∣cles now a dayes: And, when I see no meanes, I hope you will not haue mee to expect Miracles at GODS hands, to tempt him.
You must remember Ahaz his case, when GOD came to Ahaz, and told him by the Prophet Esay; Isai. chap. 7. That Aram and Remaliah's sonne, those two smoking Fire-brands, should not haue their wils, should bee disappointed, that he would fight for him against them: Saith the Prophet to him, Aske a signe of the Lord in the Heauen aboue, or in the Deepe below. No, saith hee, Ahaz will not tempt GOD. What is the meaning of that? That is, I will prouide for my selfe, I will not trust to his Word, I will looke vnto my selfe, I will prouide an Armie, I will not tempt GOD; That is, I will not goe about it without meanes, I will looke a∣bout mee; And for such a signe as resting on that promise, If I should doe this, I should tempt GOD.
See heere is a faire excuse: Take heede of such excuses, say not, I shall tempt GOD.
And know, that though there be not Mira∣cles, yet GOD he workes wonders now a dayes, as well as then, his hand is not short∣ned; now he is the same GOD, he is as pow∣erfull as hee was. It is true now as it was in Dauids time, that wonderfull are thy workes. And CHRIST now in the time of the Gospell, his Name is wonderfull. In Isai. 9. The gouernment is vpon his shoul∣ders, and his Name shall bee called wonder∣full; that is, in the gouernment of his Church hee doth wonderfull things; that is, when a thing seemes to bee neuer so strong and well built, when the strength of the Enemy seemes to be neuer so great and inuincible, hee is wonderfull to disappoint them.
Againe, when the strength of the Church seemes to be little, he can make that effectu∣all to doe great matters, it shall doe wonders: and therefore I say, GOD is able to doe won∣derfull things now.
Now those very things which seeme won∣ders to men, are not Miracles, though they may be great workes.
That Wonder that Elisha said, that the next day things should bee so cheape, you see, that was reckoned so great a matter, yet it was done after an ordinary manner: There was but a false feare scattered in the Armie, and it was done. Therefore, he that workes wonders, he can doe the same now.
That deliuerance which the Iewes had, it was a thing that may be done now.
So those wonders, those great acts which God did when men trusted in him, they are things which he doth daily now.
Therefore to answer punctually, because men doe deceiue themselues in that, when we exhort them to trust in GOD, they say still, we must vse the meanes, I will giue a three∣fold answer to it.
It is true that GOD vseth meanes, but they are meanes of his owne prouiding, and [unspec 1] not the meanes, many times, that thou pitchest vpon. For thus farre it is true, GOD doth it not but by meanes; that is, he doth things by second causes, hee doth them not by an immediate hand of his owne, though hee be able to doe it: But now what those causes are, thou knowest not. Therefore this set downe, that GOD doth it by meanes of his owne, and not by those meanes thou seest. It may bee thou pitchest vpon some particular meanes, and thinkest, sure∣ly it must be done by this: and because thou seest no other, thou thinkest, if that fayle, all is spoiled: But it is not so; GOD will not doe it by these, but GOD is so farre from doing it, that his vsuall course is, when men haue pitched vpon particular meanes, and thinke surely the businesse must bee brought to passe by this, or else all will faile; GOD many times vseth not that,
but a meanes which thou neuer thoughtest of.
In such a case, it fares with vs as it did with Naaman the Assyrian; when he comes to the Prophet of GOD, hee thought be∣fore-hand, that the Prophet would haue spo∣ken some words, and haue healed him; but he bids him goe and wash, which was a thing that hee neuer thought of: So thou many times thinkest of these meanes, thou pre∣conceiuest things in thine owne heart, thou thinkest thou art right, thou thinkest it must needes be done this way, thou seest no other meanes; but, it may be, GOD will not doe it this way, but he will doe it a way that thou thinkest not of.
So Ioseph, when hee was in fauour with Pharoah his Steward, one would thinke, that this should haue beene the meanes of Io¦sephs aduancement, and of bringing to passe that promise; but this was not the meanes that GOD vsed.
Againe, when that Pharoah his chiefe Butler was deliuered, one would thinke that that should haue beene the meanes to haue wrought his exaltation; but yet these were not, there fell a meanes that Ioseph thought not on▪ and so GOD doth daily.
Many times, the thing that we most trust vnto, and put most confidence in, doth faile and deceiue vs, GOD dasheth in pieces such meanes, and vseth other meanes to helpe,
that neuer came into our hearts to thinke of. Doe we not see it oftentimes?
Againe, that meanes which wee thinke will not doe, oftentimes doth it. Therefore say not, I trust in GOD, that he will doe it by meanes; for GOD delighteth to doe it by meanes.
Men are ready to say, Oh, if had such a Physician, or if I had such ayre, or such meanes, I should doe well enough: How doest thou know that? It may be, GOD will not vse that.
So, those that are in distresse; Oh if I had such a man to comfort me! Why thou know∣est not whether that be the meanes that GOD will vse, or no. Therefore say not, because I see not meanes, therefore I will not trust in GOD. I say, GOD will doe it by meanes, but he vseth meanes of his owne prouiding, and not of thy seeking. This is the first answer to it.
[unspec 2] The second answer: If thou say, that GOD doth it by meanes; yet remember, that it is his blessing or his curse, which makes those meanes on which thou art fixed effectuall or ineffectuall. The greatest meanes, the fairest, the most specious, and most probable to bring things to passe; remember, that if GOD doe but say to that meanes, prosper not, (for that is the curse, when hee bids a thing wither) thou shalt not doe it.
Againe, If it be weaker, if GOD say to such
a thing, goe and doe this businesse, it shall be able to bring it to passe: this is his blessing and his curse; you should learne to haue these words, not onely in your mouthes, but to know the meaning of them; and not onely so, but to come to the practice; to say with your selues, when things are faire and pro∣bable, Except GOD bid this doe it, it shall not be effectuall, if he curse it, it shall wither.
Thirdly, remember this, That his blessing [unspec 3] is dispensed, not according to thy meanes, but according to the vprightnesse of thy heart, according to thy workes. One would thinke, when he hath riches, then he should bring it to passe: but, saith the Prophet, Psal. 62. Riches belong to the Lord, they come neither from the North nor from the South: And, when riches increase, set not your heart vpon them: Saith he, it is not riches that makes men hap∣py; for that Objection will come in.
If I had riches, I should be able to doe this or that, they are the meanes to make a man happy, though happinesse consists not in them?
No, (saith he) when riches increase, set not your hearts vpon them. (As if he should say) If wealth would doe you good, I would giue you leaue to set your hearts vpon it: but it is not in wealth or riches to make a man poore or rich, but that comes of the Lord. But now comes in the Objection.
Yea, but GOD doth it by meanes, the Lord doth it by riches.
No, GOD rewards men according to their workes, not according to their wealth. So that, when thou trustest to the meanes, know that GOD blesseth thee according to thy workes, not according to the outward condition thou art in. Thus we should learne to doe, when we say GOD doth things by meanes, when a man sees the fairest meanes, yet, if thou find that thou hast not prayed, thou hast not sought to GOD, thou hast no secret assurance of his blessing, thinke not that such a businesse will be done.
Againe, when the meanes are low, meane, and weake, yet, if thou haue sought him ear∣nestly, if thou hast had a secret assurance of him, that he will be with thee, let not thy heart be discouraged; doe in this case, as Da∣uid did, Psal. 31. (saith he) I heard the spea∣king against of great men, they sate and con∣spired against me, but I trusted in thee, I said, my times are in thy hands. (Marke:) When Dauid saw the greatest meanes vsed against him as might be, They were great men set against him, and many of them, they ioyned together, they tooke councell against him, he was not discouraged, but saith, my times are in thy hands. If my times were in their hands, they might make me miserable, I had reason to bee discouraged at that; but my times are in thy hands: See if thou canst say
this on both sides. When great men ioyne for thy wealth, say not now, I shall bee made a great man in the World; but say, My time is in Gods hand, it is not in their power to doe it.
Againe, when great men seeke and consult against thee, say not now, I shall be mi∣serable, but consider thy times are in GODS hands, it is not in their hands to doe it.
Remembring your effectuall Faith, &c.
WEe haue already answe∣red one Objection, that God workes by meanes; we shewed after what manner: Well, if this be so, (before we leaue the point) take heede you deceiue not your selues; you commonly say, GOD workes things by meanes: The saying is true, if thy heart be not false: for it is true, hee workes
things by meanes; but if such meanes come in competition, (as GOD hath not appointed, that which is vnlawfull for thee to doe) if it come in competition with that which GOD hath set apart, in such a case thou must let such meanes goe, else thou mayest vse that meanes, but it is the meanes alone, thou shalt haue no encouragement in the vse of them. If thou hast meanes, encourage not thy selfe so much because of them, but because thou hast GOD for thy friend; Let not the rich man reioyce in his riches, nor the strong man glory in his strength, or the wise man ioy in his wise∣dome, Ier. 10. but let him that glorieth and re∣ioyceth, reioyce in the Lord. If they could doe a man good, we might reioyce in them: The Lord requires nothing but that which is rea∣sonable; I dare be bold to declare it, that if the confidence in the strength of a man were able to doe him good, he might reioyce in it. Therefore we see in that place, hee saith, it comes of the Lord. As if he should say, We see by experience, when GOD will vse them as instruments, it is otherwise, then they doe that which of themselues they cannot; they doe it no farther then GOD blesseth them, for else they hurt, and doe no good to a man. Take heede therefore thy heart bee not false, and deceiue not thy selfe, that thou mingle by-respects in the businesse; but vse the meanes, and depend and trust in God for the bringing it to passe; which thou shalt
know by this, if thou draw neere to God; for that is a tryall, Ier. 17. Cursed is he that maketh flesh his arme: This drawes the heart from GOD; you shall finde that noted in 1 Tim. 1.6. The Widdow that trusts in God prayeth day and night. Therefore when thou hast the best meanes, if thou be not slacke in prayer, it ar∣gues thy trust in GOD; when thou goest to GOD, and striuest with him by prayer, and seekest not to the creature, to say thy wealth, or riches, or the like, shall helpe thee. So much for the answer to the first Objection.
Another thing that we are ready to object,2 is, But what if such a thing should come to passe? what if the euill that I feare should fall vpon me? what if the businesse I goe a∣bout proceed not, which is of that moment, I am vndone, if it be not done?
Herein the heart of a man must be quiet.
First, It may be thou art too hasty in this kinde; many times thou thinkest in such ca∣ses, that thou art without helpe and without hope, when it is not so: Know therfore, that a man may be vnder water and rise againe, he may sinke twice or thrice before he be drow∣ned; thou mayest receiue many foiles, many blowes, and yet not lose the victory. The best Saints haue beene vnder the cloud for a great while, but they were not destroyed, they pe∣rished not: So was Ioseph, so was Dauid▪ so were all. Therefore put the case that thou fall into the particular ill, that the euill which
thou fearest, fall vpon thee, cast not away thy confidence, GOD may helpe thee, hee may come betweene the cup and the lip, as often it is seene. It is his vsuall manner to appeare in the Mount, and not before. It was a Pro∣uerbe in Israel, The LORD will be seene in the Mount; not so much because it was a com∣mon speech, but because it was commonly done, it was a thing that GOD vsed to doe. Therfore be not discouraged too soone, GOD may helpe thee, as low as thou art. Suppose this doe come to passe, as a mans heart will neuer be at rest, till he suppose that which he would not be content should be so: and hence comes disquiet in a mans heart, if it do come, he hath not resolution to beare the perplexi∣ty. Therefore in such a case, if thou suppose it will be so, doe as Hester did; resolue, If I perish, I perish. The meaning is, If I perish, I shall not perish: when she saith, If I perish, I perish, she meanes not such a matter as we say in our common speech; but, if it will come to passe, let it come to passe: so Hester, If I perish, I perish: She knew it was a good worke that she went about, and she knew she should haue a reward for it. It is not such a thing to lose the life, as men thinke it is: If wee looke vpon it with the eye of faith, it is no such matter. And so the three Children, they care not what should become of them; They knew not whether GOD would deli∣uer them, or no; but if hee would not, they
resolued to beare it, and so should wee doe.
But, you will say, a man is not able to doe this.
If thou diddest know the reason, it would moue thee. Therefore labour to worke thy heart to consider, that all these worst things that befall thee, may be good enough; and if thou haue not learned before, learne now: Marke what Paul saith, We are afflicted, but not ouercome; persecuted, but not forsaken; cast downe, but we perish not; euer dying, but yet behold we liue; sorry, and yet we re∣ioyce. That is, there is somewhat that sustaines vs in the worst dangers, somewhat that keepes vs from sinking: And Paul, he is as good as his word; what he saith there, we see by his carriage; we see in what a manner he went thorow all, all was nothing, persecu∣tion was nothing, but what he did in such a case, he had GOD stood actually by him, and said, Feare not, Paul, I haue much people there, when he sent him into Macedonia.
But thou sayest, thou hast nothing to beare it.
Consider, whatsoeuer thy case bee, If the thing doe so fall out, thou shouldest be ready to say, this is not so desperate, but it may bee helped; it is not so heauy, but it may bee borne; it is not so miserable a case, but it may be happy; and lastly, it is not so bad, but it may be good for me.
First, There is no case so desperate, but it
may be helped▪ Put the case thy name, which is so tender a thing, which is like vnto glasse, which if it be broke, cannot be made vp a∣gaine; Suppose it be broken all in pieces in the World, GOD shall make it vp. Ioseph, his name could not be made vp againe, and he cleared as innocent of all; but GOD clea∣red him. Dauid now by his great sinnes, hee brake his good name, so that now it was not an easie thing to heale Dauids name; yet God did it abundantly, and he dyed full of riches and honour: It was forgotten as a thing that had neuer beene; when he had gotten credit with GOD, he got credit with men.
And so for pouerty: It is not easie for a man to be rich, riches haue wings. It is true, riches haue wings to flye to a man, if God bid them come, as well as they haue wings to flye from a man, if GOD bid them leaue him.
Againe, what if such a man be thine ene∣mie? There is no man that is such an enemy but GOD can soone make him a friend, as we see in Iacob and Esau. Let the case be what it will: you know Iobs case, there was all extre∣mity of misery vpon him, that, if a man should looke vpon him, hee would thinke it impossible to helpe him, yet you see what GOD did.
Againe, I say, it is not so heauy but it may be borne: we see how Paul bore all his affli∣ctions, (we see it in other instances, which before we reckoned vp:) in 2 Cor. 11. See
how he was stoned, how hee was scourged, and imprisoned, the troubles that hee had within him: the care of all the Churches was vpon him, and who was afflicted, and he did not burne? It was to him as a fire to a man, it scorched him; and yet you shall see, that he bore them in such a manner, that if a man were to chuse Pauls comforts with his afflictions, he should make a good choice to take the one with the other. Paul, in the pre∣sence of Nero, is not daunted, who was a wic∣ked Tyrant. So Dauid, hee was in a misera∣ble case at Ziglag, he had lost his Wiues, and all that he had, he had no helpe, but •• few (600.) men, and yet they would haue stoned him too: this was nothing to him, when God had setled his spirit with comfort, he com∣forted himselfe in the LORD. So in any case, if God keepe a whole spirit in thee, it is no matter.
Take a Plaster that is sharpe, if you lay it to a sore place, it will smart and grieue it, but lay it to the whole flesh, it is nothing: So it is with afflictions, when thy soule is whole, it is like a whole shoulder; lay a hea∣uie burthen vpon a whole shoulder, and it goes away with it well enough: But if the soule and spirit be broken, it is not fit to beare a crosse. If GOD enable a man, it is another thing; then, disease is nothing, imprison∣ment is nothing, and disgrace is nothing; when GOD enables a man to beare it, it is no∣thing:
therefore it is not so heauy but it may be borne.
Againe, it is not so miserable, but thou mayest be happy in it. Why? The reason is in Rom. 8. Because, whatsoeuer it be, it shall not separate vs from the loue of God in CHRIST: neither principalities, nor pow∣ers, nor things present, nor things to come, neither men, nor deuils: In such a case, the Deuill, with all his forces set against thee, shall not be able to make thee miserable, thou art a happy man notwithstanding, hee shall not be able to hurt thee, GOD loues thee still, and loues thee tenderly, thou art deare to him at all times. Therefore whatsoeuer it is, it shall not separate thee from the loue of God in Christ: and when he could name no more, he names in generall; saith he, neither men, nor Deuils, nor any thing shall doe it.
Againe, it is not so bad, (I say) but it may be best for thee, it may doe thee good: for our nature is so rebellious, and so set vpon things of this world, that except God should take this course, to worke a wearinesse in the World, to mortifie our lusts, if GOD should not take such courses, our nature would bee ready to rebell: therefore GOD dealeth so with men. Sometimes he afflicts thee with sicknesse, sharpe sicknesse, which is irksome to thee; but know, that if that disease were taken from thee, thou knowest not what thy heart would doe. Some men bee afflicted
with enmity of others; thou knowest not, if thou wert friends with all men, how thou shouldest be. Thou art afflicted in the world, in thy wife, in thy children, in thy neigh∣bours, in thy name, in thy estate, and though thou thinke with thy selfe, If I were free from this, I should be happy, I should bee humble, I should serue GOD the better; I say vnto thee, thou knowest not what thou shoul∣dest be: A mans minde doth not know what it would be in another estate, onely he knows the present. If thou haddest such and such circumstances, if thou haddest wealth, if thou haddest such crosses remoued, if all things should goe well with thee, Oh then thou wouldest be happy: but thou knowest not what thou shouldest be. You know what the Prophet said to Hazael: (saith he) Doest thou know what thou shalt be when thou art King of Aram? Thou knowest how thou art affe∣cted now, but thou knowest not how thou shalt be then, when thou art a King, then thou wilt be answerable to thy state and condition. So much for the second Objection.
Thirdly,3 it will be objected; It is true, if GOD did heare my prayers, or if he did vsual∣ly heare the Prayers that the Saints make, that it were no more but seeke and haue, we would trust in GOD in difficult cases: But I finde by experience, that I pray, and he doth not answer me: and it is not my experience onely, but it is the experience of others like∣wise;
they pray, and GOD doth not heare their prayers; what should sustaine me ther∣fore now?
To this I answer; It is certaine that GOD alwayes heares thy prayers, there is no doubt to be made of that; he is a God hearing pray∣ers, and hath made a promise, that when they come, hee will heare them: Be assured therefore that he heares. But now to answer thee.
First, there are many cases wherein GOD heares not: as first, it may bee thou askest amisse.
But thou wilt say, My heart is right; and therefore I hope I aske not amisse.
Yes, though thy heart be right, thou maiest aske amisse, out of mistake, out of want of iudgement; thou must not thinke with thy selfe, because thy affection is strong to such a thing, therefore it is lawfull for thee, and meete for thee to haue it. There are many things which a little childe asketh, which are not meete for him; a wise Father will not second his child in all that he affects and de∣sires: thou must thinke that God will not doe it in these cases. And therefore learne in such a case when thou comest to GOD for outward things, or for the measure of grace, or for the present vse of grace (as you shall heare here∣after) it may be hee answers thee not; yet thou must acknowledge GOD to bee onely wise. If we could remember that in 1 Tim. 1.19.
To the King onely wise, be glory and immor∣tality: we thinke our selues wise too, wee thinke that we haue some part of wisdome; but if we did beleeue that he were only wise, that is, if thou diddest beleeue that none were wise but he, thou wouldest be content toresigne thy selfe vnto him, let him doe with thee what he will, although thou see no rea∣son, yet thou wouldest be content. Therefore when thou commest to aske at Gods hands, thou shouldest be ready to say thus; LORD, I see no reason why this should not be good, and yet I may be deceiued, I may be mista∣ken: Therefore I will not aske it absolutely; It may be the want of it is better for me then the enioying of it; it may be, to be crossed in it, is better for me then to haue successe in it: thou art onely wise, I am not able to iudge: and therefore when wee come to aske any thing of GOD, thus wee should doe. Paul, when he comes to aske the mortification of his fleshly lusts, 2 Cor. 12. one would thinke he might haue asked that absolutely, we can∣not see how GOD should not heare that pray∣er, and yet in that case Paul was mistaken, GOD saw it was best to suffer that lust to con∣tinue vpon him, and to contend with him; thou shalt not be free from this strong temp∣tation; for, saith he, by this I will humble thee, thou shalt haue a better grace then thou shouldest haue if that lust were taken away: when Paul saw that the continuance of that
vpon him, it humbled him more, that it brought more glory to God, that it shewed Gods power in his weaknesse, he was content, hee saw that he was deceiued before: I say, in such a case a man may be deceiued, much more in outward things. You know, the Disciples, when they came to aske fire to come downe from Heauen, they thought it was a zealous request; but CHRIST tels them that they were deceiued, they knew not from what Spirit that request did come; If it had come from GODS Spirit, hee would haue heard it, but they were deceiued: So if thou woul∣dest haue GOD heare thy prayer, know whe∣ther they come from Gods Spirit, whether thy prayers be the voyce of thine owne spirit, or of Gods Spirit; if it be the voyce of GODS Spirit, he heares it alwaies, because it askes according to his will; our spirits may aske that which is good, but not that which is fit at this time.
2Secondly, he will heare thee, but it may be, thou art not yet fit for the mercie, not be∣cause he doth not heare thy prayer, and tender thee in that case thou art in, but thou ar•• not yet fit, herein GOD deales with vs as the Phy∣sician deales with his Patient; The Patient earnestly desires such and such things; The Physician wants not will to giue them him, but he resolues to giue them as soone as he is fit: and therefore he makes him stay till hee haue purged him, and made him fit for it, till hee
be fit for such a Cordiall, for such a Medicine, that it may not hurt him: it may be GOD staies thee. So the men of Beniamin, they were fit∣ted when they had fasted and prayed three times; when they had fasted once and twice, they aduentured, and preuailed not till the third time. So GOD defers long: What if thou fast and pray, and GOD doe not heare thee, yet conclude not with thy selfe, that thou art not yet fit. There is somewhat more that must be done. Dauid, a man would thinke that he had beene fitted for the Kingdome before that time, but GOD deferred it vntill Dauid was humbled enough, till he was broken enough, till GOD had prouided a Kingdome, as he pro∣mised.
And so he did with Ioseph, and so with the people of Is••ael; they were kept long in bon∣dage, they were long pressed, before they were fit to be deliuered: GOD tendred his people then, hee had no delight in their afflictions. And so we may see in the whole Booke of the Iudges, how God suffered his people to be affli∣cted, to fit them for deliuerance. So thinke with thy selfe, thou art not fitted yet; & if thou wouldst go by a rule, see the rule, 1 Pet. 5.6. Humble your selues vnder his mighty hand that he may exalt you in due time. (Marke, whensoeuer God layes any affliction vpon any man, his end is to humble him. And if the worke be done, he will performe that which he hath promised, assoone as thou art humbled, he will exalt thee:
therefore that word is added, he will exalt you in due time, not when thou thinkest hee will before-hand, for GOD is wise, and will doe it in due time, if he should defer it beyond the time when thou art fitted, he should not doe it in due time, but beyond the time.
Againe, if he should send deliuerance be∣fore thou art fit, it were not in due time, it would come too soone: But assure thy selfe, when thy heart is humbled and weakned from the world, when thy lusts are mortified, and when thou art made spirituall and heauenly-minded by such afflictions, be sure, GOD will not deferre one iot, he will come in the exact∣nesse of time, that as it is said, in the fulnesse of time his Sonne came, so it is in the fulnesse of time before he will saue thee, in the fittest time. Therefore I would say to thee, whoso∣euer thou art, that suest to GOD for pleasure, for honour, it may be, to be relieued in thy state, for health, for life, or for comfort; I say, GOD hath made a promise, and it is impossi∣ble that he should faile in the performance of of it, as Salomon saith, Prou. 22.4. Riches, and honour, and life shall he giue; but to to whom? to him that is humble, and that feareth the Lord. You must put in both the conditions. Many men feare the LORD, which are not humbled; and some men are humbled, but they haue some secret way of wickednesse, wherein they are induldent to themselues; but they must goe both together. Let a man be holy, that
he may haue no way of wickednesse in him∣selfe, and let him be humbled, or else GOD may bestow wealth on thee, but if thy heart be not holy, thou wilt forget GOD in it. And if he giue thee health, if thy heart be not hum∣bled, thou wilt be ready to vse it intemperate∣ly, thou knowest not thine owne heart: but be assured, when thou commest to God, he heares the requests that are made by his Spirit, that if thou be prepared, he will not deny thee, the promise is absolute, let the condition be fulfil∣led: for those are the words, The reward of hu∣mility, and the feare of God, is riches, and honour, and life: Except not these, when there is not the precedent preparation: for it is not best for thee.
Thirdly,3 it may be GOD doth it not because there is a defect in thy prayer, hee will haue thee pray more feruently, that condition is put in, Iam. 5. The prayer of the righteous auaileth much, if it be feruent. Indeede GOD might be∣stow blessings vpon vs for the meere asking, if we did but make our requests knowne; yet he is pleased to require that condition that our prayers be feruent, and he defers the giuing of the blessing vntill we be quickned: and ther∣fore he defers oft-times, to inhance, and to cause vs to prize his blessings, (lightly come, lightly gone, as we vse to say.) Things that come easily, we willingly part with, but GOD will haue vs prize them high: and therefore we must begge them earnestly, he holds them
backe to affect our appetites, to make vs con∣tend with him in prayer; or else why did hee deferre to grant the Woman of Canaans re∣quest, why did he defer to giue Iacob deliue∣rance from his brother Esau? if he had done it in the beginning, Iacob had not so wrastled, he had not done that excellent duty of prayer all night. When Hannah comes to aske a sonne of the Lord, he hath giuen to many with lesse adoe, but he would not grant it her till her spi∣rit was troubled, till she prayed earnestly with contention and violence, that Ely thought she was drunke: No, said she, but I am a wo∣man troubled in spirit: they must be earnest, those prayers that God will haue at thy hands; and if thou be not heard, goe and mend thy prayers that thou mayest mend thy speeding; quicken thy prayers, as thou labourest to make thy heart more righteous, that thou mayest be fit. The prayers of the righteous preuaile much, if they be feruent: so pray more feruently.
4Fourthly, it may be God heares thee, but it crosseth some other secret passage of his proui∣dence. There are many things that GOD the great Gouernour of the world must bring to∣gether; and though thou see no reason why he should not heare thee, yet it may be hee will discouer vnto thee, that the sum of all things being put together, thou shalt see that it is not best for thee to be heard. Dauid now, when he comes to aske a request at Gods hands, that he might build him a Temple, it was a thing that
he desired, and he made no question but that it was according to Gods will▪ and Nathan was of that opinion too, Goe, saith hee, and doe all that is in thine heart: Dauid did not know what belonged to that businesse, because no man can iudge of those things that GOD hath appointed to bring to passe, a man can∣not see round about all the corners of GODS prouidence, no man is able to see it: wee see not the concurrence of things, how one thing stands with another. And therefore we ought not to looke in such cases to be heard; as the Wisemen, they thought it fit to haue returned by the way they came, but God saw a reason to turne them another way. Therfore be not ha∣sty in thy requests, but know that GOD is wise, and will worke all for the best, his glory must goe in all, and one thing must be done, that his end may be brought to passe in all.
Againe, it may be God will grant thy request; but for the manner, and the meanes by which he will doe it, and for the time, it is in his own power. But because these things are knowne, I will not stand to presse them farrher: but now I come to the last Objection.
Last of all,4 you will be ready to say, It is true, I would trust in God, if he did alway shew mer∣cie for my sake, If I saw the Saints alwaies bring their enterprizes to passe, If I did see it still well with them that trust in him, but I finde it contrary for the most part: It is ill with them that trust in the Lord, and euill
men prosper; and therefore what encourage∣ment haue I to trust in GOD in this manner as you exhort me to doe, when I am brought to such an exigent, to such a case that my life or my goods are in hazard, or my name, it is not my best way so to doe: I see by experience, that those that are wise men, politique men, and those that haue the greatest meanes, they prosper, when as other men that feare GOD, doe not bring thy deuices to passe.
I will answer this, and so will haue done with the point.
First, I answer, it is true, that ill men oft∣times doe prosper, and that good men many times doe not succeede; I say, we will not de∣ny it: for wee see the Scripture is plentifull, Psal. 37. Feare not the man that bringeth his en∣terprizes to passe: where it is supposed that they doe so. In Ier. 12.1. Why doe the wicked prosper? where the Prophet sets out in parti∣cular how they prosper; he saith, they grow and take roote, they spring, and bring forth fruit. And you know what Salomon saith, who was a wise man, and looked through many euents that fall out vnder the Sunne: Eccles. 8.14. I haue seene this venity, (saith he) that where should haue beene Iustice, there hath beene wickednesse, and it hath come vnto the iust as vnto the wicked: I haue seene the Battell hath not beene to the strong, nor bread to the wise. And so he goes along, as you know well. He sets out in that Booke plenti∣fully, that euill men may prosper long, and
may exceedingly bring their enterprizes to passe.
Againe, on the other side, the Saints may not prosper, and that in those things which they doe according to Gods will. When Christ sent his Disciples ouer the Water, and bade them goe to the other side, yet they rowed all night, there w••s a great storme, that they could doe no good, so that they were in great jeopardy and danger, and yet it was his owne appointment: So, I say, thou mayest goe a∣bout a businesse, and yet finde such stormes, such contrary windes and waues, such streames running against thee, that thou mayest be ex∣ceedingly hazarded, though GOD himselfe set thee on worke. When Paul went to Mace∣donia, you see GOD called him from another place, and bade him goe thither: you shall not finde that Paul was the better vsed; nay, you shall finde, that for the time, he seemed to doe lesse good there of any place, there were few that beleeued in GOD. And Peter, when hee came to CHRIST on the water, he had a war∣rant for it, he did that which was a fruit of his faith, yet for all that he sunke, he beganne to sinke, till CHRIST put forth his hand, and was saine to helpe him. Therefore I say, you may goe about Gods businesse, and yet it may not prosper. Therefore wee must set downe that conclusion; it is a great light to know that it is so. The Wiseman giues the reason of it, Eccles. 7.14. (Saith hee) Thou shalt finde great
variety, thou shalt finde some times, good times: and in the day of wealth, when thou hast it, re∣ioyce.
Againe, another time afflictions will come, know that GOD hath done this for some pur∣pose: He hath made this contrary to that, that thou shouldst finde nothing after him. That is, that all the world may see that his wayes and his a∣ctions are past finding out. If God should deale alwayes after this manner, you might know where to haue him in his wayes: If he should alwayes giue affliction to sinners, a man might say, surely GOD will doe this: but it is not so, hee hath made this contrary to the other; that is, he takes different courses with men, he hath made this contrary to that, that men should not finde the print of his footsteps: to say that GOD will certainely doe this another time. Therefore hee addeth those words, which doe immediately follow, that none might finde out any thing after him: I haue seene the iust perish in his Iustice, and I haue seene a wicked man goe on long in his malice. This God hath done, that men might know to feare be∣fore him, that men might learne to cry out with Paul, Oh the depth of his wisdome, and vnderstanding, and his wayes are past finding out; that men might tremble before GOD, and acknowledge his wisdome. But I come now to a particular answer: for it is a point worthy the answering, it is a point that will stand vs in much stead, when wee meete
with many such objections as mans heart will haue in that case. Therefore I answer particu∣larly and briefely.
First, though GOD doe so, yet remember that thou must not iudge any thing, till thou see he haue finished the worke: thou wilt not iudge a mans worke till hee haue done it: If a man goe about to build, iudge not his worke till it bee done, because thou seest not for what end many things are framed and made, wilt thou therefore say that hee is an vnskilfull builder? it were folly to doe so, but stay till hee haue finished worke, and then see how one part answers with another, and in what proportion. So in all the workes of GOD, if thou see it goe well with those that are ill, and those that are good are afflicted, stay till thou see GOD haue finished his worke.
And therefore I say to thee in this case, as Saint Iames saith; Know ye not what end the Lord made with Iob? So marke what end the Lord makes, as with Iob, so with all the Saints; know what is their ends. And otherwise take all the euill men, as Ieroboam and Saul, and see what end the LORD made with them; their prosperity was as a pleasant Dreame, which was soone gone; as the flower of the grasse vpon the house top, which withereth: Looke to the end of things. I cannot stand on it.
Secondly, though the wicked prosper, yet their prosperity hurts them as much as afflicti∣on
and aduersity doth good to the godly, their prosperity slayeth them, whereas the afflicti∣ons of the other benefits them: if thou finde this to be thy case, that thou prosper, and that thou seest thou goest on in sinne, thou hast no cause to reioyce in this; or if thou seest other men prosper, thinke them not happy for this, it is out of mistake, It is the miserablest con∣dition in the world; you know what GOD did to Hophni and Phineas, he did not afflict them, he let them goe long, he sent them no disease, hee interrupted not their course: What was the reason? Hee had a purpose to destroy them.
So againe when thou dost not succeede in thy matters, but art crossed, yet so long as that will doe thee good, what needest thou care?
But, you will obiect, My afflictions are great, and many, and therefore how shall I beare them?
I will instruct thee; I say thou hast neede of strong afflictions. Some Colts are so vnta∣med, they must needs be broken so some cor∣ruptions are so vnruly, that they will not be wrought out without great afflictions.
Againe, thou needest many afflictions, be∣cause the corruptions of thy heart are of diuers sorts, and if there were but one affliction, it would not serue the turne.
Againe, thou hast neede that afflictions should continue long, because sinne is very na∣turall; some are hidden, and long a breeding,
and cannot easily be remoued. Therefore what though thy afflictions be so, as is is said Dan. 11.7. They shall fall by the Sword, by the Famine, by Captiuity many dayes. These were men of vnderstanding, holy men, yet they had great afflictions of diuers sorts, Sword and Famine, such as Iames speakes of, and long afflictions for many dayes. Now all this was to doe them good, to try them, to purge them, to make them white. So when those afflictions are to doe thee good, and their prosperity for their hurt, let this satisfie thee.
Thirdly consider, that though they doe prosper, and godly men doe not so, yet their low estate, their imprisonment, their pouerty, their obscurity, the disgrace which they are vnder, this is better to them, then the honour, and the pompe, the titles and the riches that euill men haue. I can but name these things. Psal. 37. A little that the righteous hath, is bet∣ter then the riches of many wicked. What is the meaning of that? That is, they haue more comfort in that little, then the other haue in their faire Pallaces, in their great states; thou mayest haue more comfort in a little, then they haue in their abundance; thou mayest haue more comfort in obscurity, as Paul saith, as not knowne, though a man be obscure, yet if he be knowne to GOD, and to mens consci∣ences, he is of greater eminency then those that are in the highest place. So though thou haue poore possessions in outward things, though
thou be melancholique, and alwayes sorry, yet that little, that very condition is better to thee then the outward condition is to the other.
Fourthly, in perillous times this is a great difference: for though a man haue prosperity, yet certainely, a hard time will come, a time of sicknesse, and of temptation, and of death will befall vs: Psal. 37. In perrilous times they shall be confounded: here is the difference: and they shall melt as fat: that is, In such a time their hearts shall faint, and such men haue nothing to sustaine them; they shall be confounded in such a time, they shall not know what to doe.
But now you will say, What perrilous time is that, when GOD will deale so with them, you will say, in those perrilous times, for ought we see, the Sword deuoures one as well as another; certainely, it sweepes away one as well as another: Sicknesse, when it comes, it sweepes away one as well as another: And therefore in the perrilous time, I see no difference between the godly and the wicked.
I answer, There is difference when the same affliction fals vpon both. Looke in Ier. 24. you shall finde there, that both were carried away captiues, good men and bad men, the whole Chapter is spent in it; it is but a short Chap∣ter: See there what is the difference there is in the same afflictions which fell to both: saith he, There were two Baskets, the one was full of good Figs, the other was full of bad, which
could not be eaten for badnesse, looke in the Text, you shall finde that both were carried a∣way captiue, but here is the difference, they were carried both in an indifferent manner, (saith he) you shall be carried captiue aswell as the other, the good Figs in the Basket, but I will know you, mine eyes shall be vpon you to doe you good, and I will bring you backe in due season, and I will plant you in captiuity, and you shall grow; and I will build you, and you shall not be destroyed; and I will giue you a heart to know me in that condition; and I will be your GOD, and you shall be my peo∣ple: all this will I doe to you, although you be in the same affliction. And what will hee doe to the other? They shall be carried in a Basket into captiuity, but, saith the Lord, I will make you a reproach, I will make you a curse, I will make you a common talke, I will destroy you when you come into captiuity, with the Sword, with Famine, with Pestilence, mine eyes shall be on you for ill in such a case. So I say, the same Beesome of destruction may sweepe away both, the same Sword may de∣uoure both, the same disease may seaze vpon both, there is no great difference outwardly in the same affliction; both may die, and is there not great difference in their death? both may be sicke, and is there not a great diffe∣rence? In the one his heart is made glad and light in Gods countenance, in his Beloued; when as the other hath nothing to hold him
vp: The one hath the consolation of the Spi∣rit, the other wants it.
Againe, consider in affliction there is great difference, as you shall finde this difference betweene the condition of the Saints and o∣thers, although their outward condition seeme to be alike; The euill man stands in slippery places, and his condition is vncertaine, and it is a great miserie to be vncertaine, for a mans condition to be ready to be blowne downe with such a winde, he knowes not how long he shall continue and stand; so they stand in slippery places. The other, those that are built on Christ, are like the house built on the Rocke, they are sure it shall be well with them.
Againe, afflictions that come to the wicked, they come suddenly. Therefore it is a thing proper to the wicked, Prou. 1.27. Their desola∣tion shall come suddenly, and their destruction as a whirlewind: Why, is it not so with the godly? doe not they often perish by sudden death? doth it not fall on them? doe not sudden chan∣ges come to them as well as to the others? No: Things are sudden, not from their sud∣dennesse, but from the want of the preparati∣on of the person that they fall vpon: therefore GOD will not send affliction vpon his children till he haue prepared them; hee will prepare them, and then it is no matter if they come suddenly, it is no matter though he strike them suddenly before they be aware; when he hath fitted them, it comes not suddenly, Death
comes not vpon them as a snare: that is to be taken in a snare properly, when the Beast is taken in a snare by the Huntsman, or by the Fowler, who meanes their destruction; so af∣flictions come vpon euill men as a snare, when as they are taken in an euill Net, Satan takes them there to destroy them eternally.
Againe, the afflictions of the godly are not so heauy to them, as the afflictions of the wic∣ked are; GOD afflicts them in the branches, not in the roote; they drinke of the Cup, but not of the dregs; but as for the wicked, hee smites them so, as that hee smites them not the second time, that they roare for his wrath: Psal. 31.24. The godly, though hee fall, yet shall he rise againe, he shall not be cast off, the Lord puts vnder his hand: That is, though the godly fall into affliction, yet he is not broken in the fall, GOD puts vnder his hand, hee fals soft, he fals not so as to breake his necke, to be vndone; so there is that difference. So that, though GOD doe the same act to both, yet he doth it to the one for loue, to the other he doth the same act for destruction. Like to a man that loppes Trees; there is a certaine season in the yeere, when if he loppe his Trees, they will be the better for it, if they be lopped in due season, they are the better; loppe them at another time, and they will wither: So God comes to the wicked man in the vnfittest time to him, a time when they looke not for him, a time that the wicked men feare least, then
hee comes iust as a Thiefe doth in the worst, and most dangerous time of all for the owner of the house, then comes the Thiefe, he pickes out that time: So GOD comes vpon the wic∣ked, and afflicts them when they are in peace and prosperity: take heede that he loppe thee not at that time when thou shalt wither to de∣struction, when thou art not prepared. So the Scripture saith, sudden destruction comes vp∣wicked men: So that suddennesse is when men are not prepared. And so when God saith, will free the godly from sudden death, his meaning is, he will prepare him, and fit him for death. Put all these together, That the wicked bring their enterprizes to passe, that the godly are crossed and afflicted, that GOD hath a speciall end in this, that death, afflicti∣on, and sicknesse come suddenly vpon none but wicked men, and it will giue satisfaction to any man. I should come now to presse the point, but the time is past, I cannot doe it. So much shall serue for the second Vse, for the answering of the Objections.
The third thing to set faith on worke in, is to sanctifie you, to mortifie your lusts, to re∣uiue and strengthen you in the inward man, and to make it quicke in euery good worke. This point I intended to handle at this time. Faith is exceeding effectuall to doe this. I will touch it but in one word, I will not hold you long. Set faith aworke to sanctifie thy heart.
Faith doth it diuers wayes, I cannot goe thorow them: Set faith a worke, to beleeue the forgiuenesse of thy sinnes, to beleeue the loue of GOD towards thee, to beleeue the pro∣mises, and thou shalt finde that these will san∣ctifie thy heart, this act of faith wil purifie thy-heart. But how can that be? Because this shall turne thy heart from thy sinnes, to GOD: for there is no way to mortifie lusts, and to quic∣ken thy heart, but by causing thee to delight in GOD. No man can haue his heart weaned from sinne, diuorsed from sinne which he hath beene wedded to all his life, except he find an∣other Husband, in whom hee may delight more. Now the more thou beleeuest that God is thine, the more thou beleeuest that thy sins are forgiuen, the more thou canst set faith on worke to doe this, the more victory thou shalt get ouer thy sinnes, that is the nature of mans disposition, that still it desires that object that is amiable and pleasant. Now if thou looke on GOD as a Iudge, that will turne thee away from him, that makes thee continue stil in sin; but when thou lookest vpon him as vpon one that loues thee, as one that fauoureth thee, as one that is thy frend, that accepts thee, this will winne thine heart, this will cause a mans heart to turne from sinne, to turne from darknes to light, it will make him to leaue the wayes wherein he delighted before, it will di∣uorse a mans heart from the sinne wherein it hath taken pleasure a long time, so that
it shall neuer get the victory ouer it. There∣fore the best way in such a case, is to set faith aworke to beleeue the forgiuenesse of sinnes; remember the promises of GOD, those promi∣ses you haue heard often, that God will forgiue thy sinnes, that he will pardon thee, take these promises, and apply them; see GOD ready to forgiue, this will turne thy heart from sinne, thou shalt finde sinne dye and wither in thee, and thy heart to growe and bee quickned in grace: you know, that to get a louing heart, is to beleeue that GOD loues vs, to beleeue that our sinnes are forgiuen. Now I say, there is nothing that weakneth sinne indeede, but to loue GOD; whatsoeuer sinne is weakned by other meanes then by loue to GOD, by turning the heart to him by repentance and mortifica∣tion, that sinne lyeth hid, though it seeme no way to increase: this increaseth loue, when we beleeue the promise of GOD, that he is ready to forgiue, that is effectuall for this purpose. When CHRIST came to Peter, and said vnto him, Louest thou me? then, saith he, feede my Sheepe. So after this manner, when thou once beleeuest that GOD loues thee, and canst bring thy heart to loue him againe, if now CHRIST should come to thee, and say, Louest thou me, who loued thee, and gaue my selfe for thee? If thou doest loue me, disdaine such a thing which I hate, doe not such things as will grieue me; keepe my Commandements, keepe my Sabbaths; if thou louest me, let not thy con∣uersation
be in wantonnesse, in strife and en∣uying; it thou loue me, labour to bring some glory to my Name, and to doe some good to mankinde; if thou loue me, be diligent in thy Calling; if thou loue mee, honour mee, doe good to others, doe good to thy selfe with it. Let a man goe thorow all the particulars of sinne, and he would abstaine from it, if hee would set faith on worke this way to sanctifie his heart.
Againe, faith doth it by ouercomming the World, that when a man is drawne, one of these two things drawes him, Either some of∣fer of some great benefit, or some great euill which he is put in feare of: now when hee lookes, and seeth that GOD is able to keepe him when men doe their worst, and that hee can giue him a heauenly Kingdome, when he lookes to the promise, he is aboue the World.
Againe, he not onely ouercomes riches, but he makes aduantage of them; hee not onely loues them as a slaue, but he gets the victory ouer them, and hee gets seruice from them. And so when men can make their recreations to serue their turnes for better purposes, when a man not onely ouercomes them, gets the victory of them, but makes them seruiceable, so a man make aduantage of the World.
Againe, when thou wouldest haue thy san∣ctification increased, increase thy faith. The more thou beleeuest, the more the Spirit of Christ is conueyed into thy heart. The stronger
thy faith is, the more the winde of grace, the sappe shall flow from CHRIST into thy heart. As old Adams corruption, it is with the grace of CHRIST, when thou commest neere, thou art ingraft into the similitude of his death; that is, there comes a gift from him, he sends his Spirit into thy heart, that doth make thee ioy in him, that causeth thee to dye to sin, and to liue to righteousnesse. This I thought to haue opened: But so much shal serue for this time, and for this Text.
Men are apt to deceiue them∣selues.
That many men haue a false faith, pro∣ued by instan∣ces, both in the Old and New Testa∣ment.
Ioh. 2.23.24.
Ioh. 5.35.
Mat. 22.8, 9, 10, 11. opened.
Mat. 13.
Ier. 3.10. opened.
Deut. 5.25.
Verse 29.
Simile.
Three things opened.
The Causes why the faith of many is vn∣effectuall, which are fiue.
Cause 1. Taking Christ vpon mis-in∣formation.
Instances.
The yong man that came to Christ.
Luk. 18.
The Scribe. Mat. 8.20. opened.
Note.
Cause 2. Taking Christ out of feare.
Isa. 58. opened
Note.
Simile.
Cause 3. Taking Christ for loue of the good things by him, and not for loue to his person.
Note.
Simile.
Ioh. 6.26. opened.
Some men seeke mercy, and not grace.
Cant. 5.12. opened.
We may looke to our own ad∣uantages by Christ.
Cause 4. Want of hu∣miliation.
Deut. 30.6. opened.
The Spirit of Elias, what.
Without sound humili∣ation, sinne is not accounted the greatest euill, nor Christ the greatest good.
Cause 5. Because faith is not groun∣ded aright.
Eph. 4.10. opened.
Col. 1.23. opened.
Hope that is not wel groun∣ded, holds not out.
Deut. 13.1, 2, 3. opened,
2 Pet. 3.17.
Wherein the efficacy of faith con∣sisteth.
Three things opened.
In what sence faith is called effectu∣all.
Things are said to be ef∣fectuall in 4. respects.
When they doe their pro∣per office.
The proper function of faith, what.
Faith may bee effectuall, though it bee mingled with doubting.
Iam. 1.7, 8. opened.
A double-min∣ded man, who.
Papists tenent of doubting.
What doubt∣ing it is that faith exclu∣deth.
How to try truth of doubting.
Simile.
Some men cleaue to Christ for wans of temp∣tations.
True faith not without doubtings and feares sometimes.
Simile.
Doubting a signe of a good heart.
A thing is ef∣fectuall, in op∣position to that which is vaine and empty.
Simile.
Simile.
Iam. 2.17.20, 26.
A thing is said to be effectu∣all, when it is operatiue.
Simile.
When it goes thorow with the worke in hand.
wherein the efectualnesse of faith con∣sists, in 4. things.
When the pre∣paration is good.
Luk. 9.62. opened.
Sound humili∣ation fits men for Christ.
Instances.
In the Israelites.
In the Prodi∣gall.
Men hold not without sound humiliation.
Reu. 2.25. opened.
Mat. 10.••. opened.
When the vn∣derstanding is cleare.
When a man is said to be well built.
When he be∣leeues the Scriptures in generall.
The promises in particular.
Application of the offer of Christ.
Eph. 2.19, 20. opened.
Note.
Ioh. 4.44.
Particular knowledge.
1 Ioh. 1.19. opened.
Ioh. 6.68. opened.
The third thing, wherein the efficacie of faith consists: to take Christ.
Heb. 10.22. opened.
Vers. 38.
Eph. 3.17.
Reu. 3.2••.
What taking of Christ is ef∣fectuall.
Eph. 5.23. opened.
Gen. 2.24.
We must draw neere out of loue to Christ.
1 Tim. 1.5.
Thing wherin the efficacy of faith consists.
The turning of the whole soule.
Gal. 5.
Working in doing and suffering.
Why the pro∣mises are made promis∣cuously.
God tryeth mens graces.
Ioh. 12.42.
How effectu∣all faith is wrought,
It is not in mans power to beleeue.
Quest.
Answ.
How the Holy Ghost wor∣keth faith: by three things.
Putting an efficacy in the Law.
A man cannot see his sins to purpose with∣out the spirit of bondage.
Act. 16.
By shewing the excellency and the riches of Christ.
Eph. 1.18.19. opened.
Obiect.
Ans.
No man can so see the riches of Christ, as to be affected with them, with••ut the helpe of the Spirit.
1 Cor. 2.12. opened.
Ioh. 14.21. opened.
Ier. 31 33. opened.
By assuring vs that these things are ours,
This also must be wrought by the Spirit.
The testimony of the Spirit wrought two waies.
By clearing the promises.
By an imme∣diate voice.
Ioh. 16.29.
Isa. 57.19. opened.
All arguments without the Spirit preuaile not.
Eph. 1.19. opened.
Act. 2.39.
Luk. 14.23. opened.
That men are▪ compelled to come in, what it implies.
What is im∣plyed by drawing: Ioh. 6.44. opened.
How the Holy Ghost draw∣eth.
Cant. 1.4.
Eph. 1.18.
Why God will accept no faith but that which is effe∣ctuall.
Because else it is not faith, because it is dead.
Similes.
Because the Deuils haue such a faith.
Because it workes no mortification.
Because else Christ should lose the end of his comming into the world.
Good workes are the way to saluation. Eph. 2.10.
Rom. 2.6.
Mat. 26.35, 39.
Vse 1. To try our faith, whether it be sound.
Simile.
Iam. 2.14.
Simile.
Exod. 34.6.7.
Obiect.
Ans.
Fiue argu∣ments of Saint Iames against worklesse faith
Note.
Vse. 2. To judge our conditions by the efficacy of▪ our faith.
Not to be∣leeue all that say they haue faith, nor all that say they haue none.
Act of faith double.
Simile.
A man may haue faith, though he want feeling.
Of those that say they haue faith, but haue not.
Simile.
Psal. 119.7.
Vse 3. To iustifie the Doctrine of good workes against the Pa∣pists slanders.
Difference be∣tweene vs and Papists in the Doctrine of iustification.
Obiect.
Ans.
Iustification double.
Rom. 4.
Note.
Simile.
Answ.
Faith made perfect by works, what.
Simile.
Obiect.
Ans.
What meant by these words Faith without workes is dead.
Obiect.
Ans.
Why good works are re∣quired, seeing they iustifie not.
Rom. 6.1, 2.
They euidence our right in Christ.
God rewards according to our works.
1 Pet. 1.15.
Good workes necessary, though not to iustification.
Different rise of good works in Papists and vs.
An hypocrite cannot doe things out of loue to God.
2 Cor. 13.2:
Vse. 3. To labour to grow in faith and assurance.
What course to take in weaknesse of grace.
Simile.
Labouring to strengthen faith, of much vse.
In getting as∣surance of par∣don after sin is committed.
In conflict with strong lusts.
In want of graces.
How Mini∣sters should build.
Simile.
Simile.
Vse 4. To looke to faith in our search.
Two wayes to increase assu∣rance.
Simile.
Vse. 5. To learne to iudge aright of our workes.
Iames 2.22.
God accepts our workes no further then he findes faith in them.
Mat. 15.26, 27.
Heb. 11.
God accepts the gift for the giuer.
To doe a thing by faith, what.
Godlinesse what.
Heb. 11.6.
Rom. 13.
We must rec∣kon common actions in our callings to be good workes.
Vse 6. To try if we haue faith.
Triall. A se∣cret perswasi∣on of the Spirit.
Reu. 2 17.
Hidden Man∣nah.
White stone, what it signi∣fieth.
Gods manner of working faith.
Alike trouble of Spirit in conuersion not necessary to all, and why.
Simile.
Soft voice, what.
Part of the soft voice, a clearing of the promise.
Though the promises are neere, vnlesse God cleere them, we see them not.
Luk. 24.
Part of the soft voice, the immediate te∣stimony of Gods Spirit.
Rom. 8.
Obiect.
Ans.
How to know the testimony of the Spirit from a delusi∣on.
How faith is wrought.
Whence lon∣ging after Christ comes.
Ioh. 19.
How to know whether faith be wrought in vs.
A beast cannot reflect vpon his actions, as a man can.
How to know that the pro∣mise is cleared to vs.
Rom. 8.
The match be∣tweene Christ and the soule reciprocall.
Fiue signes of effectuall faith.
1. Signe. True faith purifieth the heart.
Acts 15.9.
Acts 26.18.
Faith and re∣pentance put together in the Scripture, why.
True faith hath repen∣tance.
Faith, what it is.
Obedience.
Heb. 8.8.
A Couenant, what.
Generall reformation.
Christ dwels in the heart, as the soule in the body.
Gal. 2.20.
Isay 57.13.18. opened.
Simile.
How to know if Christ dwell in the heart.
Acts 8.37. opened.
Baptisme, what.
Taking Christ deceitfully.
To take Christ with the whole heart, what.
Act. 2••.17, 18.
To turne to God, what.
Faith, and the desire of satis∣fying lusts, cannot stand together.
Ier. 3.
Men deceiued in the definiti∣on of faith.
Try faith, as we doe other things.
Similes.
Digression for application to the Sacra∣ment.
Rules of exa∣mination be∣fore and after the Sacrament
Where Christ dwels indeed, he giues po∣wer against sinne.
Phil. 4.12.
To be guilty of the body & blood of Christ, what.
Quest.
Answ.
Signe. A Spirit of Prayer.
Spirit of adop∣tion, what.
Gal. 4.6.
The Spirit of adoption ma∣keth vs,
Earnest in Prayer.
Bold and con∣fident.
Obiect.
Ans.
True Prayer, what.
Rom. 8.
Prayer double.
The voice of Gods Spirit in vs, what.
Quest.
Ans.
How to know the voyce of Gods Spirit in our prayers. Wicked men come to God as a stranger, the Saints, as to a friend.
Hosea 7.14. opened.
Eph 3.7.
3. Signe of faith: Peace.
Rom. 5.1.
Obiect.
Ans.
Exod. 14.
Psal. 3.
A twofold peace.
The third marke of faith, it brings peace.
Phil. 4.6. opened.
Mat. 6.
Ioh. 3.12.
Gen. 24.7.
4. Signe of effectual faith, To hold out in cleauing to Christ. To hold out implyeth 3. things.
To cleaue con∣stantly to Christ. which no••e can doe, that take Christ,
Out of mis-information.
Out of feare
Out of loue to his, and not to him.
Out of slen∣der and slight grounds.
To take no denyall.
To be content to waite.
Hab. 2.
Iam. 1.
5. Signe of ef∣fectuall faith, the concomi∣tants of it, which are 4.
Loue.
2 Pet. 1.8.
Gal. 5.
1 Cor. 13.
Obiect.
Ans.
Quest.
Ans.
Tryals of loue.
Hope.
Ioy.
Rom. 15.13.
1 Pet. 1.8.
Obiect.
Heb. 6.
Ans.
Tryals of ioy.
Rom. 5.3.
1 Pet. 1.8.
Simile.
Heb. 6. opened.
Humility.
Isay. 6.
Vse.
To act and ex∣ercise Faith, or to set it on Worke.
Obiect.
Ans.
Simile.
Simile.
Rom. 2.
Heb. 11.
Quest.
Ans.
How to vse Faith.
In comfor∣ting our selues
Gal. 3. opened.
Ioh. 16.
Simile.
Considerati∣ons to helpe Faith in com∣forting the Soule.
Micha. 7.8.
Psal. 41.7
Quest.
Ans.
Eph. 4.
2 Tim. 2.19.
2 Pet. 1.13.
Vse of faith, to guide and order our liues.
Simile.
Instances of faith guiding a man in diffi∣cult cases.
Instance.
Ioh. 12.12.
Instance.
Instance.
Instance.
Ier. 42.
Ier. 42. & 43.
Obiect.
Ans.
Ier. 26.
Instance.
Acts 6.
Instance.
Quest.
Ans.
Instance.
Instance.
Quest.
Ans.
1 Tim. 4.10.
Quest.
Ans.
To trust in GOD what.
Quest.
2 Cor. 1.10. opened.
Answ.
Zeph. 3.12.
Quest.
Answ.
1 Tim. 1.5.
2 Chro. 14.11.
Quest.
Ans.
Obiect.
Answ.
2 Kings 5.
Hester 6.
Obiect.
Answ. 1.
Isay 7.
Isay 9.
Answ. 2.
Consisting of 3. parts.
Obiect.
Ans.
Obiect.
Answ.
Psal. 31.
Ier. 10.
1 Tim. 1.6.
Obiect.
Ans.
Obiect.
Ans.
Obiect.
Ans.
2 Cor. 11.
Simile.
Rom. 8.
Obiect.
Concerning Gods hearing our prayers.
Ans.
Why God heares not sometimes.
Obiect.
Ans.
When we aske amisse.
2 Cor. 12.
When we are not fitted for mercies.
1 Pet. 5.6.
Prou. 22.4.
To make vs pray feruently
Iam. 5.
When it cros∣seth Gods pro∣uidence other∣wise.
Obiect.
About the pro∣sperity of wic∣ked men, and the Saints afflictions.
Psal. 37.
Ier. 12.1.
Eccles. 8.14.
Eccles. 7.14.
We must not iudge by Gods outward pro∣ceedings.
Obiect.
Answ.
We haue need of long and strong afflicti∣ctions.
Dan. 11.7.
Psal 37.
Quest.
Answ.
Ier. 24. Difference be∣tweene the Saints and o∣thers in the same afflicti∣ons.
Prou. 1.27.
Afflictions ea∣sie to the god∣ly.
Psal. 21.34.
Simile.
Faith must be improued to increase san∣ctification.
Quest.
Ans.
How Faith sanctifies the heart.