A treatise of faith diuided into two parts. The first shewing the nature, the second, the life of faith. ... By Iohn Ball.

A TREATISE OF FAITH. The first Part.

CHAP. I.

Of the diuers acceptations of Faith.

IT is expedient and necessarie that all Christians should acquaint them∣selues with the doctrine of Faith: because the safetie of all Christian Religion doth depend vpon the right vnderstanding of this mat∣te: and Satan with his subtleties hath euer endeauoured to obscure this doctrine by the mists of Sophismes, or to weaken it some other wayes, that he might rob God of his glorie, and the Church of the certaintie of her saluation. And if the ne∣cessitie of a thing knowne and acknowledged stirre vp to

enquire into it, and labour after it, this also may prouoke vs to search and enquire what faith is. [unspec 1] 1. Faith is of the number of those necessary things, which are necessarily re∣quired to the obtaining of others; and not of those which are wrought by compulsion, or by any necessary cause com∣pelling. As if a man would see, he must open his eyes, and yet he is not by externall violence forced thereunto. [unspec 2] 2. No vnbelieuer can please God: for how should hee, who is in∣credulous and diuided from God, please him who is most true and faithfull? Saluation is in the pleasure and power of God, which he dispenseth according to his owne, not our will. But he accepteth none as righteous to life, but them that belieue. [unspec 3] 3. The qualitie of this present life and our habitation, in which we are absent from the Lord, doth e∣uidence the necessitie of faith: As a sonne that liues from the presence of his Father must belieue his letters and mes∣sengers sent vnto him. [unspec 4] 4. The qualitie of things necessary to bee knowne for the obtaining of saluation is such, that they cannot bee apprehended or receiued without it: As in humane things the qualitie, of Arts and Sciences is such, that they require vnderstanding, because they cannot bee conceiued without it: so in things diuine faith is requisite, without which wee can neuer comprehend the mysteries of saluation. [unspec 5] 5. The gifts which God bestoweth vpon his children, the graces which the Holy Ghost doth worke in their hearts, doe necessarily require faith by the ordi∣nance and determination of the Lord.

§. 2. The word Faith in Scripture is taken diuersly [unspec 1] 1. It is put for truth, fidelitie or faithfulnesse, constancie and iustice in word and action, promise or accomplishment [unspec 2] 2. By faith sometimes true Christian knowledge and per∣swasion, or the measure thereof is to be vnderstood, speci∣ally the sound knowledge of Christian libertie in Iesus Christ. [unspec 3] 3. It noteth a sure testimonie, or firme demonstra∣tion of a thing to come. [unspec 4] 4. It signifieth the doctrine of the Gospell, and so Christ the subiect of the Scripture, which

preacheth saluation to bee no otherwise but by faith in Christ: and this is called by Diuines, faith which is be∣lieued. [unspec 5] 5. It is taken for beliefe of the Gospell, the ha∣bite being implyed in the act, the gift in the exercise: which is the faith whereby wee beleeue. And this is ex∣pressed by the phrases of Belieuing God, Belieuing on God, Belieuing on Christ, Belieuing the Prophets. [unspec 6] 6. Faith is put for vnfained profession ioyned with fer∣uent desire, to further Christian Religion, and a godly life.

§. 3. Faith signifying beliefe is vsed to note. 1. An or∣dinarie knowledge and bare assent to the historicall truth of Scripture, grounded vpon the authoritie and truth of the Speaker, though sometimes holpen by experiments, and other inducements, and probabilities of the things: and this is called faith Historicall, that is, a naked, imper∣fect, dead assent, without trust or confidence in the mer∣cies of God, or adherence to the Commandements. How∣beit we must not imagine, that faith is reputed vnsound, or not saluificall, because historicall (rather it is often∣times [unspec 1] vnsufficient to saue, because it is not so fully hi∣storicall as it might be) but the name of historicall faith arose hence, that some are said to belieue, who did neuer embrace Christ as their only Sauiour withall their hearts, nor confidently relie vpon the promises of mercie: other∣wise faith iustifying doth more certainly belieue the truth of the historie of the Gospell, and so is more historicall than the faith called historicall. 2. It is taken for an affi∣ance [unspec 2] of heart embracing the word as good; which in re∣spect of the obiect may be distinguished into Miraculous or Ordinarie. For the obiect of faith is, either some spe∣ciall and singular promise, for the doing of some extraor∣dinarie effect, wherein wee trust by a miraculous actiue faith: or it is some speciall promise for the obtayning of some spirituall or bodily good thing after an extraordina∣rie manner, whereon wee trust by a miraculous passiue

faith, as it is called: or else faith doth respect the generall and common promises, which are made in the word of life, and made good to them that belieue, whereon wee rest by faith ordinarie. But faith Miraculous and Ordi∣nary are not diuers graces, but the same grace exercised a∣bout diuers obiects. The grounds of faith are diffe∣rent, and so are the effects and adiuncts that flow from thence: but the grace it selfe one and the same. As the Fathers belieued speciall reuelations and extra∣ordinary promises made to them, by the same ordinary faith, by which wee belieue the common promi∣ses of saluation reuealed in the Word: so the sin∣gular promises of God made to some Belieuers con∣cerning the working of miracles, were embraced by the same faith, by which they did adhere to the generall promises of mercy, or were raised vp to the doing of acts of loue. For that faith which doth receiue the more ex∣cellent promises (as are they concerning spirituall life and saluation) can much more lay hold vpon other promises of an inferiour nature, if they be made and certified vnto vs. That faith which is carried to the generall promises, is either a confidence vanishing, vncertaine not-rooted, called faith Temporary: or an affiance certaine, wel-plan∣ted, constant, knowne by the name of Iustifying or sauing faith, so called from the principall effect. For to iustifie is not the full effect of this confidence or affiance, beyond which the efficiencie of it doth not extend: but because this is the principall thing wherein the force of true faith is occupied, it is so called. Iustifying faith belieueth the historie, purifieth the heart, sticketh to the Commande¦ments, receiueth the temporall promises, worketh by loue: but it is called Iustifying from the principall effect; as the soule is called reasonable from the power it hath to inuent, iudge and discourse, not that these are her only faculties. In the Scriptures of the New Testament this faith is vnfolded in these and such like phrases: To be∣lieue

God; To belieue in or vpon God: To belieue in or vpon Iesus Christ, To receiue him, To receiue the testi∣monie of God; To belieue the Gospell, To receiue the Word of God. To belieue God signifies no more but to assent to that which the Lord speaketh: but belieuing, as it be∣longs to the vnderstanding is the roote and foundation from which confidence of the heart doth spring and flow: such a beliefe in the minde is signified in this and all other phrases, as is alwayes necessarily accompanied with tru∣sting in God, for that which wee belieue hee can and will bring to passe. And the other of trusting to or relying vp∣on is implied, whensoeuer wee find that ascribed to be∣lieuing, which cannot bee obtained without faith in Christ. And if wee search the Scriptures, wee shall find these phrases, To belieuea God, and to belieue in God, to import one and the same thing. A prepo∣sitionb is added to belieue, when nothing but as∣sent of minde is signified: and it is put without ac preposition whē trust or confi∣dence is implied.d Moreouer, wee reade sometimes the Faith of Christ, and faith which is by Christ: some∣times faith on Christ, and sometimes faith in Christ;

which seuerall formes of speech note much the same thing, but that (as some learned men obserue) the first may be conceiued as propounding Christ the simple ob∣iect [Doct. 2] of faith: The second phrase Christ the obiect toge∣ther with our adhering to him: The third noteth Christ the obiect, our adhering in him, together with the word propounded as the way and meane, by which wee come belieuingly to inhere in him.

§. 4. But euermore when faith is required, it is not the facultie, whereby wee are apt, and furnished to be∣lieue, but the act and exercise of that habite, whereby we execute the function of belieuing, which is to be vnder∣stood. For this is that which God commandeth in the Scriptures, not that our soules be adorned with the habit of faith though that be necessarie, but that we belieue in him. Belieue in the Lord your God. Repent yee and be∣lieue the Gospell. If thou canst beleeue, all things are pos∣sible to him that belieueth. But as many as receiued him, to them he gaue right to become the sonnes of God; euen to them that belieue on his Name. Yee belieue in God, be∣lieue also in me. He that belieueth on him is not condem∣ned. If thou belieuest with all thine heart, thou mayest. The Gospell is the power of God vnto saluation, to euery one that belieueth. This is his Commandement, that yee should belieue on the Name of his Sonne Iesus Christ. We are saued by faith, is all one with that, Belieue on the Lord I••sus Christ, and thou shalt be saued. We are iusti∣fied by faith, is all one with that, By him all that beleeue are iustified from all things, from which yee could not be iustified by the Law of Moses. Whosoeuer beleeueth in him shall receiue remission of sinnes. Abraham belieued God, and it was imputed to him for righteousnesse. And there∣fore the Israelites are reprehended, that they belieued not in the Lord: A fire was kindled against Iacob, and an∣ger also came vp against Israel. Because they belieued not in God, and trusted not in his saluation. None but

those belieuers are praised; Blessed is she that belieued, Be∣cause thou hast seene mee, thou hast belieued; blessed are they which haue not seene, and yet haue belieued. Who∣soeuer belieueth on him, shall not be ashamed.

CHAP. II.

Of the Authour and worker of Faith Iustifying.

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

§. 2. God the Father, in his Sonne Iesus Christ our Mediatour by the Holy Ghost, is the Authour and wor∣ker

of Faith. As saluation, so faith is the gift of God. It is through grace that men belieue. No man can come vn∣to me, except the Father which hath sent me, draw him. Euery good thing comes from the Father of lights: but faith is a gift after a speciall manner, most free and profi∣table, comming from the grace of the Donor, bestowed vpon vs, when we are euery way vnworthy. It is such a gift as comes not from common bountie, such as God made shew of in the creation: but from a speciall fauour, which he beareth his in Christ Iesus. The Scripture is cleare and euident herein, and strong reasons may be de∣duced thence to proue it. For of our selues wee haue no power to belieue, or to prepare our selues thereunto. There is no such soile in our hearts, whence such fruit should spring. The meanes of grace, and the operation of the spirit accompayning it, are free and voluntarie. No man can belieue, vnlesse he be created and formed anew: But regeneration is a free worke of Gods grace and mer∣cie. Faith is the worke of God the Father in Iesus Christ. For as the naturall head doth not only giue sense and mo∣tion to all the members now conioyned, but doth send forth those bands, whereby they come to bee coupled with it: so Christ doth not only giue spirituall sense and motion to his members already vnited vnto him by faith, but he is the spring whence this sinew of faith doth flow and issue vnto vs. The Spirit of God is the princi∣pall worker of faith: and hence wee are said to receiue the Spirit of faith, that is, the holy Ghost, in and through this gift of faith, which he worketh and continueth in vs. By faith wee receiue the Holy Ghost: and faith is the worke of the Holy Ghost: the action of the Holy Ghost creating faith in vs, is before faith: But the beginning of faith, is the receiuing of the Holy Ghost, and faith being begun, the gifts of the spirit are more & more increased by it. Faith it self is a work of the spirit: but an augmentation of the graces of the spirit is obtained by faith; & the more

our faith dilateth it selfe, the more plentifully doe the gra∣ces of the spirit flow into vs from Christ; Of whose ful∣nesse we receiue grace for grace. Faith doth obtaine the Holy Ghost by prayer: and prayer: is an act of grace and of the Spirit, as faith is a worke of the Spirit. Before we can lift vp our soules vnto God, the holy Ghost must de∣scend into vs, and lift vs vp: for we moue not, but as wee are moued. The Holy Ghost is giuen to the Elect before they aske: but a greater measure of the Spirit is obtained by Prayer.

§. 3. Faith is not alike in all, in none perfect though it be the worke of the Spirit: for the Spirit worketh faith not as a naturall agent which putteth forth it power to the vttermost, and alwayes produceth like effects, if it be not hindred: but as a voluntary agent, which putteth not forth his power to the vtmost, worketh according to his pleasure in whom he wil, & as he wil, but not in all alike. The Spirit worketh faith not by morall perswasion only inciting to belieue, and leauing it to our free choice whe∣ther we will assent or no: but by his powerfull operation and omnipotent hand put forth for such a purpose, hee produceth this gracious effect. There are no seedes of faith in our nature, out of which by more outward teach∣ing we may be brought to beliefe: for then should faith be naturall, as all other things are, which our nature can attaine to with outward helpes. There is no spirituall life in vs before the infusion of grace, whereby we should be able to embrace the perswasions of the spirit: for then we should liue spiritually of our selues before wee are quic∣kened by grace. If the Spirit of God doe only moue and perswade to belieue, then God doth not make the belie∣uer to differ from the vnbelieuer, but the good vse of his owne free will. It is of grace that man might belieue, and so might he that continueth in infidelitie, for hee re∣ceiued equall aide, and was equally perswaded and incited by the Spirit. But if the question bee, why doth the one

belieue and not the other, it is not the Spirit here that makes the difference, but the good vse of mans free-will: and so, that man is inabled to belieue, it should bee of grace, but that he doth belieue, and so differ from other men, this should be from himselfe. The same power that raised Christ from the dead, is said to raise vs vp to be∣lieue. If an hand or eye bee wanting to a man from his birth, can any power restore them, but the Almightie power of God, by which the body was at first framed and fashioned? By what power then is this hand of faith created, which reacheth to heauen? this eye which doth see the things within the vaile, which concerne our peace? This further appeareth by the cause that moueth the Lord to bestow faith vpon some, which is his free, e∣ternall, vnchangeable grace and loue whereby hee loued them to be made heires of saluation, before the foundati∣on of the earth was laid. For so farre as God effectually willeth and intendeth to worke, so farre he putteth forth his omnipotent power to accomplish. But God doth in∣tend and effectually will to draw some vnto him before other some.

§. 4. In producing faith, first God bestoweth vpon man the gift of vnderstanding and spirituall wisdome, o∣pening and illuminating the eyes of his minde, to know the promise in Christ, and to iudge and esteeme those things reuealed of God to be the most vndoubted and in∣fallible truth. This vnderstanding is requisite to faith: for it is impossible for a man to belieue that whereof he hath no knowledge or vnderstanding. Out of question, faith is a most wise g••ft or grace of Gods holy Spirit, making those that be endued therewith wise vnto saluation: which we shall easily discerne, if we consider how great the sub∣tletie of that old Serpent the Deuill is, as also the deceit∣fulnesse of sinne, both which are defeated by faith. This vnderstanding is the gift of Gods grace: for as reasonable vnderstanding is beyond the compasse of that know∣ledge

which the beasts haue by k••nd: so is this vnderstan∣ding farre beyond the reach of all that wisedome left in corrupted nature. It is a worke irresistable, for it is wrought according to the purpose of the Lord, and the counsell of God cannot be frustrated. In illumination the minde suffereth not from any naturall power which it hath to conceiue or vnderstand spirituall things, but from that state of obedience that the minde standeth in vnto Almightie God, whereby it must necessarily see whatso∣euer he will enlighten it to behold, and set before it. There is no naturall power in an eye now blind to receiue sight: but if God will enlighten it must needs see: So there is no naturall power in the eye of the mind now become dark∣nesse, to receiue the light of sauing knowledge, which is euery way a thing both for matter and manner supernatu∣rall vnto it: but if he open the eyes of the vnderstanding, and shine into the heart, it must needes vnderstand. Se∣condly, God doth infuse or powre the habit of faith into man, whereby he giueth to will to come vnto Christ, and to enioy him. The first worke of God is signified in Scripture, by opening the eyes of the vnderstanding: the se∣cond by Gods drawing vs: both at least figuratiuely by the opening of the eare, the opening of the heart, the taking away the heart of stone, and giuing an heart of flesh. This second worke is requisite to faith, for as a dead man can do no act of life vntil a liuing soule be breathed into him: nor a blinde eye see vnlesse new light be giuen vnto it: no more can man dead in trespasses and sinnes, moue him∣selfe to receiue the promises of grace, vntill the free and gracious disposition or habit of faith be infused, whereby the will is inclined agreeably to the disposition of it, to come vnto God. As man cannot naturally see or perceiue the things of God; no more can hee naturally will or de∣sire them. And this is apparant by the hardnesse of mans heart that cannot repent, till God mollifie it: and by his stiffeneckednesse and stubbornnesse to resist the holy Spi∣rit

speaking in the Ministerie of the word, vntill he be re∣newed and changed by grace. This habit of faith is re∣ceiued, not by any naturall disposition of will in vs to heauenly things, for then man should liue spiritually of himselfe, before the life of grace be put into him: but the heart, as it standeth in obedience to Gods Almighty power, to take what stampe he shall imprint, to follow him wither hee shall draw, and to containe what hee powreth into it, admitteth this habite. And as the begin∣ning, so the increase and progresse, the consummation and perfection of faith is the gift of God, the worke of the Spirit. Of God the increase of faith is to be asked, and from him it is receiued. As we cannot will to belieue, vn∣lesse God prepare the heart, and giue that will; no more can we will to perseuere in faith, or goe forward therein, vnlesse God doe minister strength, and sustaine vs by his grace.

§. 5. Faith then is the gift of God, and the act of man: a wonderfull and supernaturall gift of God, and a liuely motion of the heart renewed by grace, and power∣fully moued by the Spirit. The power to belieue, and will to vse that power, is of God: But the act of the will in resting vpon Christ is mans. It is man that belieueth, but it is God only and altogether that inableth, stirreth vp, putteth forward and inclineth the heart to belieue. By Gods enlightening man seeth, by his teaching he vnder∣stands: and the Lord enclining his will, he willeth, em∣braceth, possesseth and keepeth Christ with all blessings promised in him. So that faith is the motion of mans heart wrought in him by the Spirit of God. Euen as a wheele which of it selfe cannot moue, yet being moued of another, doth moue; whose motion though but one, is said to be the motion of the mouer, and of the thing mo∣ued: so faith is nothing but the action of God in man, but considered in a diuers manner it is both the act of God and man; as wrought by God in man, it is the worke of

the Lord; as the motion of man his heart being moued of God, it is the act of man. For the action of man in be∣lieuing with the heart, is nothing but his knowing and ac∣knowledging of things, by Gods making him know and acknowledge them; his apprehending, willing, chusing, embracing, and retayning them, by Gods making him to apprehend, will, chuse, embrace and retaine them. It is true, that we Belieue, because we will Belieue: but, wee will Belieue, doth note not the princip ll cause, but a cause subordinate working by way of free disposition, which di••position it receiueth from an higher cause, not from naturall strength. The Iust is said to liue by his owne faith, and faith is called ours, or our owne: not that we are the Authours, cause or workers of it: but because we possesse it, and are the speciall subiects in which it is wrought by God. And also because it concernes our selues in particular, and what wee belieue wee belieue it particularly concerning our selues.

§. 6. Not to dispute whether God doth extraordina∣rily worke faith in the hearts of men, without the exter∣nall publishing of his word, will or pleasure: this is sure, that ordinarily the Holy Ghost doth worke by the Mini∣sterie of the Word. The Word can doe nothing without Gods Spirit: and ordinarily the Spirit will doe nothing without the Word. Faith is called the fruit of the lips: the Word is both the meane whereby we belieue, and the subiect matter of our beliefe. A man may see without light or colour, heare without eare or sound, as possibly as belieue without the Word of God. For when faith is an affiance or perswasion, touching the good will of God towards vs in Iesus Christ, how can we be perswaded tou∣ching his gracious pleasure, till we be acquainted with his word, whereby he hath declared it. How can I belieue or certainly know that a friend will doe me this or that good turne, vnlesse I haue his word or promise to that effect? no more could we euer know or bee perswaded that God

would forgiue our sinnes, or shew mercie vpon vs, should hee not by his Word signifie and make knowne the same. The Word is the Word of faith, propounding things to bee belieued, and commanding vs to belieue. The Gospell is the word of the kingdome, the power of God to saluation, the arme of God.

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

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

And though no man doe belieue by the externall hea∣ring of the Word, vnlesse the inward operation of the Holy Ghost regenerating and giuing faith doe accompa∣ny it, yet must all men giue attendance to the hearing of the Word preached and diligent reading, because it is the meanes that God hath ordained for the begetting of

faith, and by precept diuine they are thereunto obliged. Neither shall it excuse any man to say, hee could not be∣lieue, and if he should make triall his endeauour would be in vaine. Such friuolous pretences shall nothing auaile before God. The lesse able wee are to belieue of our selues, the more carefull should wee bee to vse the meanes that God hath ordained, that we might obtaine it. Mar∣riage was neuer held superfluous or vnnecessary for the propagation of mankind, because the reasonable soule is not generated by our parents, but immediately created and infused of God. That faith is the sole gift of God, wholly infused, not partly acquired by vs, should rather incite, then any way abate our endeuours for attaining it. For faith is not giuen, but in the vse of the meanes: and though he giue not faith vnto all men, he violently with∣holds faith from no man that seeketh it, but denieth it iustly to them that willingly preferre the pleasures of sin before the pearle of the Gospell. And as Christ infused not humane life into trees, stockes and stones, but into bodies passiuely organized and figured for the fit habita∣tion of the humane soule: so neither doth hee ordinarily bestow supernaturall grace on euery one that hath a reaso∣nable soule, but on such onely as are by him passiuely prepared for it.

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

CHAP. III.

Of Iustifying faith what it is, and what things are implied therein.

§. 1. IVstifying faith presupposeth the knowledge of God and Christ, of the precepts of the word, and promises of the Gospel. Know∣ledge is an antecedent, if not a part of faith. Knowledge, I say, not of the reason and nature of the th ngs, but of reuelation which rests in the meaning of the testimonie distinctly vnderstood. The things which God commandeth vs to belieue exceed all naturall capa∣citie, cannot be knowne in their essence and properties as things naturall are by the light of reason: But euery be∣lieuer must know it to be the Word of God which he re∣ceiueth, and what is signified thereby, and the things to be as they are reuealed, though he cannot comprehend the reason or causes of them. Knowledge is put for faith, as that which euer accompanieth it. When God enricheth men with faith, he is said to open their eyes, to reueale vn∣to them the misterie of his will, and they are said to bee taught and instructed of him. Out of question, faith is a most wise grace, making them that be endued therewith wise vnto saluation, and that euident to the belieuer which of it selfe is incomprehensible. In faith historicall there must be knowledge of the historie and truth of the Gospell, much more in faith Iustifying. There is such re∣lation betwixt Faith and the Word, that without the Word there can be no Faith, as the foundation being ta∣ken away, that which should bee built vpon it, cannot stand. The order whereby men are brought to the faith is this; first they heare, and then they belieue. Faith is an assent to the truth and promises of God. But no assent can be giuen to a thing vtterly vnknowne. What is more ab∣surd then to dreame of a blinde assent to wee know not

what, to a thing wee neuer heard off? Howsoeuer faith apprehends mysteries not to be inquired into, yet the pro∣position and doctrine of all the Articles of faith must be distinctly conceiued, that a man bee able to vnderstand what they are. If a man cannot giue a reason of the thing belieued, hee must be able to giue a reason of his beliefe. Faith captiuates our vnderstanding vnto the obedi∣ence of Christ, but is not ignorant of Christ, or of his doctrine. It giueth credit and submitteth to the truth ac∣knowledged, though it seeme absurd to carnall reason, but it cherisheth not ignorance of diuine mysteries excee∣ding all humane capacitie. It subiecteth reason to the do∣ctrine of God and his reuelation, but it neither extingui∣sheth the nature of man, nor the light of reason. Faith is not a brutish captiuitie, which yields vp her eyes to bee put out: but the vnderstanding receiuing a more excellent sight by faith, yeilds vp the worse, and doth not loose her light, but exchange it for the better. There is a double assent, one from reason, the other from authoritie: both are made with the knowledge of the Minde; knowledge is included in both; in the one of the cause and properties, which is strictly called Science: in the other of the autho∣ritie and truth of the reuealer, and in that respect of the thing taught, which is called Faith. How shall we belieue in him of whom we haue not heard? There is no sight without some visible obiect, no faith without the know∣ledge of God in Christ. Though knowledge be not faith, but an habit distinct from it, yet it concurres to the be∣ing of faith, in as much as no man can assent to that hee neuer heard of. Wisdome is distinguished from know∣ledge as a thing more excellent, which yet it presuppo∣seth: so faith is distinguished from knowledge, but can∣not be without it. The knowledge which hath no ingre∣dience into faith, is the knowledge of that which is not reuealed: for faith not only goeth before such knowledge, but vtterly repels it, neuer admitting any curious search

into Gods secrets. But in things reuealed faith knoweth what it belieueth, and by belieuing knoweth the more. Faith is the cause of more ample knowledge: but some knowledge of Gods will and pleasure is antecedent to faith. And this knowledge must be distinct, sound, and certaine. For faith diuine is sure and certaine: therefore the knowledge whereupon it is grounded must be such as cannot deceiue. The assent which faith giues to the Word of God is absolute and vnlimited, which can neuer bee yeilded, vnlesse being certaine in it selfe, we know it cer∣tainly as it is, and bee assured that wee conceiue of it a∣right. The examination of doctrines by the touchstone is commanded of God, and wonderfully commended by the Holy Ghost: the neglect of examining what wee heare doth bring great perill and danger: for such as re∣ceiue doctrines vpon the credit of their Teachers are euer vnsetled, apt to bee seduced, and readie to start backe in time of trouble. Certaine knowledge is to bee begged of God both for our selues and others: and thankes haue beene and should bee giuen to God for this grace and mercie vouchsafed vnto the Saints. The Papists haue much extolled the Colliars faith, commended ignorance and disgraced knowledge, as if faith were much better defi∣ned by ignorance, then by knowledge: but when they are pressed with euidence of Scripture in this point, they grant that knowledge in all fundamentall points of Reli∣gion is necessary for lay people: and would colour the matter, as if they meant the knowledge of reason was not necessarie to faith, but of reuelation onely. Not to dispute of their meaning in those propositions, [though their words and practice, and matter intreated of suffi∣ciently argue the vanitie of that excuse] wee may take them as they say, and spare labour to proue that faith cannot be a blinde assent, because we haue their confessi∣on for it, that faith requireth knowledge of reuelation. The Implicite faith then of them that know nothing in

Religion, but belieue as the Church belieueth, not vn∣derstanding what she belieueth or professeth, is most ab∣surd: but when we know Christ truly and whatsoeuer is absolutely necessarie to saluation, there bee many things wrapped vp from vs, which wee ought to belieue, in which respect faith may bee called implicite or infolded. For being compassed about with mists of ignorance, wee attaine not the vnderstanding of many things reuealed: of which we may note very many examples in the Disciples of Christ, hauing not yet obtained full illumination: and in them, who being only stirred vp by the miracles of Christ, went no further, then to acknowledge him to be the promised Messias. So that when a man knowes and vnderstands in generall, the substantiall Articles belong∣ing to faith, which are contained in the Scriptures, and is ignorant only in the particulars, whereby the said general Articles are demonstrated: and when withall he vses the meanes to encrease in knowledge by searching the Scrip∣tures, and hearing the Word preached: in this case his faith may bee true, though infolded in many particulars. Faith also may be implicite in another respect: for many that truely belieue cannot certainly affirme they doe be∣lieue: which befalleth them that are touched in consci∣ence for sinne, who bewaile their offences, and desire to be reconciled vnto God. Now as in the little tender bud are infolded the leafe, the blossome, and the fruit: so in true sorrow, broken-heartednesse and vnfained acknowledge∣ment, faith and many graces of Gods Spirit are infolded. But this is not properly vnderstood when wee speake of implicite faith, neither is faith so much wrapped vp in these graces, as the sight of faith and sence of comfort hid from their eyes that be distressed.

§. 2. Faith presupposeth knowledge, and yeilds assent to the word of grace, relying vpon the authoritie of God, who is true in all his sayings, sincere, faithfull, constant in all promises, and can neither deceiue nor bee deceiued.

Abraham belieued God; the word imports, he thought the words of God to be sure, certaine, stable and constant. Moses saying, Israel will not belieue me, meaneth, they would not assent or giue credit to his words. And when it is said, Israel belieued the Lord, and his seru••nt Mo∣ses, thereby is vnderstood, that they gaue credit to the word of the Lord spoken by his seruant Moses. This is cleere in the exhortation of Iehoshaphat vnto the people, saying, Belieue in the Lord your God, so shall you be esta∣blished, belieue his Prophets, so shall yee prosper. And that of Dauid, I belieued, therefore haue I spoken. Be∣liefe is alwayes grounded vpon the authoritie and repu∣tation of him for whose word sake wee belieue, and must needs haue reference to some vttered word or reuelation as the obiect: but it may be sustained and strengthened by other motiues and inducements, experiments and proba∣bilities. Many obiects of faith may also bee euident, and that which is belieued may also be seene. Thomas, because thou hast seene me, thou hast belieued. There is a compos∣sibilitie of faith and euidence in diuers respects, whereby they may both stand together in the same man, about the same obiect, albeit faith rest not vpon that euidence, but vpon diuine reuelation. Faith and Science are habits that may stand together. Faith by authoritie reuealed Know∣ledge or Science by euident demonstration. For albeit faith exceed the dimension of reason, yet reason is subor∣dinate to it, as sense is to vnderstanding: And therefore as it is no inconuenience to say, we vnderstand the thing we see, no more then is it to say, wee belieue that which is euident, in diuers respects. Many diuine things touching God which are receiued by faith, may also bee found out by naturall reason. And if things credible by the mani∣fest likelihood of truth which they haue in themselues, be made more credible by the knowne condition and qua∣litie of the vtterer, faith relying vpon the authoritie of the reuealer, may be strengthened by the probabilitie of

the thing. Faith is a firme assent, as appeareth by the ori∣ginall of the word, and the arguments wherewith it is ioyned. I am perswaded of the same thing, that he which hath begun this good worke in you, will performe it vn∣till the day of Iesus Christ. Continue thou in the things which thou hast learned, and art assured of. For thereby we know that we are of the truth, and shall before him as∣sure our hearts. I am perswaded that neither life, nor death, nor Angels, nor principalities, &c. where the grounds of this perswasion shew it to bee firme and in∣fallible. And it is further manifested by the definition of faith giuen by the Apostle, calling it, The euidēce of things not seen: because it doth represent those things to the mind by a certaine assent, and to the heart by certaine confi∣dence, which cannot bee comprehended by reason. But though faith in it selfe be a firme assent, yet by reason of our infirmitie it is somtimes accōpanied with doubtings. The things belieued of all are one and the same: but the habit, qualitie or inward strength by which they belieue is not of like force in all. In it owne nature faith is oppo∣site to doubting and wauering; O thou of little faith, wherefore didst thou doubt? If yee haue faith, and doubt not. Whosoeuer shall say vnto this mountaine, Take thy selfe away, and cast thy selfe into the Sea, and shall not wa∣uer in his heart, but shall belieue that those things, hee saith, shall come to passe. Therefore aske not what yee shall eate, or what yee shall drinke: neither let doubtfull thoughts ascend in your hearts. Aske in faith, and wa∣uer not. But through our weaknesse it is often mixed with doubtings: Lord, I belieue, helpe mine vnbeliefe. Abra∣ham is commended for his faith, and propounded by the Holy Chost as a patterne to all his posteritie; yet was he not free from infirmities, as the storie sheweth in diuers particulars. The Apostle writeth thus of the faith of A∣braham: And being not weake in faith, hee considered not his owne bodie now dead, when hee was about an hun∣dred

yeares olde, neither yet the deadnesse of Sarahs wombe. He staggered not at the promise of God through vnbeliefe: but was strong in faith, giuing glorie to God. He doubted not through infideliti••, but of infirmitie he doubted, when he tooke Hagar, and requested Sarah to say, she was his sister. Much is spoken in Scripture of the faith of Dauid: but hee was shaken many times, as hee confesseth of himselfe; I said in mine hast, I am cut off from before thine eyes. Ʋerily, I haue clensed my heart in vaine; and washed mine hands in innocencie. I said in my haste, All men are lyers. And though it bee out of question, that wee are to endeuour for the perfection, as of all other graces of Gods Spirit, so of that faith where∣by wee giue assent to what God hath reuealed: yet by reason of our weaknesse it comes to passe, that doubtings doe many times arise in our hearts.

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

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

Faith is an euident assent: perspicuitie of truth in the obiect apprehended and certaintie of perswasion are two twinnes that liue and die together. In this life it is im∣possible for vs fully to comprehend any one point of Christian faith; yet are they plaine and perspicuous in a sort to the spirituall, not to the naturall man. There is a manifestation of things by reason and by reuelation: and there is an euidence direct & an euidence by consequence: an euidence of the thing in it selfe, and by the effect: an e∣uidence to the naturall man, and an euidence to the spiri∣tuall man. Matters of faith are manifest by reuelation, but to reason vnsearchable, incomprehensible: seene by faith, to the naturall man inuisible, incredible. The Di∣uinitie

of the Scripture is in it selfe euident to the spiri∣tuall man, so is it, that there is a Prouidence: other things are euident from this ground; That all truth contained in Scripture is to bee imbraced, though with opposition to all other professions: and that the profession of Religion is not to be relinquished, nor good successe to be despaired of, for all the arguments the Deuill, the World, and the Flesh can oppose against them. The apprehension of the ioyes of Heauen cannot be distinct and euident in this life: but that God hath prouided such ioyes for his Elect, as it is certaine from testimonie of Scripture, so it is euident from the present peace of conscience, which the faithfull enioy. Beloued (saith the Apostle) now we are the sonnes of God, and yet it doth not appeare what we shall be: but we know that when he shall appeare, we shall be like him: for we shall see him as he is. The ioyes which be prepared for the godly, & of which the Apostle stedfastly hoped to be pertaker, are as yet vnseene: but that they shall actually be accomplished, is confirmed by the faithfull promise of God, whereof we haue euident and full assurance. The A∣postle describing faith to bee the euidence of things not seene, doth it not to disparage the euidence, but rather to set forth the excellencie of that heauenly grace, which includes an euident knowledge and apprehension of some things present, which the world sees not.

Faith also is in some sort an assent discoursiue, as from manifest experiences of Gods works and fauors wrought and vouchsafed according to the word of promise, the Saints inferre a possibilitie or certaintie of like to ensue. Thus Dauid, The Lord that deliuered me out of the paw of the Lion, and out of the paw of the Beare, he will deli∣uer mee out of the hand of this Philistine. Nothing is more ordinarie in the Booke of the Psalmes, then for the seruants of God to draw conclusions of future protecti∣on, deliuerance, helpe, and comfort from present or for∣mer blessings. I call to remembrance my song in the

night; I commune with mine owne heart, and my Spirit made diligent search. We receiued the sentence of death in our selues, because we should not trust in our selues, but in God who raised the dead. Who deliuered vs from so great a death, and doth deliuer vs; in whom we trust, that yet hereafter he will deliuer vs. I feruently looke for and hope, that in nothing I shall be ashamed: but that with all confidence, as alwayes, so now, Christ shall be magnified in my bodie, whether it be by life or death. I was deliue∣red out of the mouth of the Lion: And the Lord will de∣liuer me from euery euill worke, and will preserue me vn∣to his heauenly Kingdome.

§. 3. Moreouer, Iustifying faith is an obedientiall confidence, or affiance conioyned with affection of pietie, simply and in comparison cleauing to the mercie of God in Iesus Christ as better then life, and to the Commande∣ments of God as necessary, good, worthy to bee stucke vnto, not only whilest considered in themselues, or in ge∣nerall, or without such encumbrances and occurrences as doe often interpose or hinder practice: but euen whilest actually compared with present losse of any sensuall good thing, or infliction of any temporall euill, wherewith the World, the Deuill, or the Flesh, can oppose their price. That faith is an affiance or resting vpon the promises, ap∣peareth by the seuerall words vsed to expresse the nature of that faith or beliefe, which the Lord requireth of his people, to the end they might receiue any blessing from him, or haue his protection or assistance. The first word is translated Belieue, but signifieth such a beliefe as is op∣posed to fainting: I had fainted, vnlesse I had belieued to see the goodnesse of the Lord in the land of the liuing. And it implyeth trust in the Word of God as sure and stable: it is sometimes translated stedfast or constant, and expounded by trust: They belieued not in God, and trusted not in his saluation. The second word is opposed to feeblenesse of Mind, feare and doubt, and importsa to

trust securely: I will trust, and not be afraid. Hee shall not be afraid of euill tidings: his heart is fixed trusting in the Lord. They that trust in the Lord, shall bee as Mount Sion, which cannot be remoued, but abideth for euer. The third is rendred to trust, but signifieth to be∣take himselfe to one as to his ^b castle or hiding place. Bles∣sed are all they that put their trust in him; How excel∣lent is thy louing kindnesse, O Lord, therefore the chil∣dren of men put their trust vnder the shadow of thy wings. The Lord recompence thy worke, and a full reward be giuen thee of the Lord God of Israel, vnder whose wings thou art come to trust. The righteous shall be glad in the Lord, and shall trust in him. The Lord is good, a strong hold in the day of trouble, and hee knoweth them that trust in him. Hence God is called our protection or hiding place, to which wee may flie in trouble, and finde shelter: God is our refuge and strength, a very present helpe in time of trouble. The fourth is to leane vpon, euen as a man would stay himselfe on a staffe, wherewith he is vnderpropped.c Because thou hast relied vpon the King of Syria, and not relied on the Lord thy God, therefore is the Host of the King of Syria escaped out of thy hand? Were not the Ethiopians and the Lubims a huge host, with very many charets and horsemen? yet because thou didst relie vpon the Lord, hee deliuered them into thine hand. And it shall come to passe in that day, that the remnant of Israel, and such as are escaped of the house of Iacob, shall no more againe stay vpon him that smote them, but shall stay vpon the Lord the holy one in truth. Two of these words are vsed together in diuers places, and may serue to expound each other: Wherefore, thus saith the holy one of Israel: Because yee despise this word, and trust in oppression and peruersenesse, and stay thereon. Woe to them that goe downe to Egypt for helpe, and stay on horses, and trust in charets, because they are many, and horsemen because they are very strong: but they looke not

vnto the holy one of Israel, neither seeke the Lord. Who is among you that feareth the Lord, that obeyeth the voice of his seruant, that walketh in darknes, and hath no light, let him trust in the Name of the Lord, and stay vpon his God. Another word there is almost of the same signifi∣cation, which noteth with all the mind and thought con∣fidently to leane or stay vpon a prop. They call themselues of the holy Citie, & slay themselues vpon the Lord God of Israel, the Lord of Hosts is his Name. So it is noted of the people of Israel, that they rested or leaned vpon the words of King Hezekiah, cōforting them against the rage of Se∣nacharib. This word is coupled somtimes with one or two others; Thou art my hope, O Lord God, thou art my trust from my youth. By thee haue I beene holden vp or vnder∣propped from the wombe. He shall not be afraid for euill tidings; his heart is fixed, trusting in the Lord. His heart is established, he shall not be afraid, vntill he see his desire vpon his enemies open yee the gates, that the righteous nation which keepeth the truth, may enter in. Thou wilt keepe him in perfect peace whose minde is stayed on thee; because he trusteth in thee. Trust yee in the Lord for euer: for in the Lord Iehouah is euerlasting strength. The sixt word signifies, to rolle or cast himselfe vpon the Lord; as a man in danger of drowning catcheth fast hold of some willow or other thing that hangeth ouer the water, and is at hand; or as hee that is pressed with with a grieuous burden aboue his strength, easeth himselfe resting it vpon some post or blocke, that is able to beare it. Hee trusted in Lord that he would deliuer him: let him deliuer him, seeing he rolled himselfe on the Lord. Rolle thy way vpon the Lord; trust in him, and he shall bring it to passe. Rolle thy workes vpon the Lord and thy thoughts shall be established. To trust in Man is to make man his arme, letting his heart goe back from God: and to trust in God is to place our strength in him.

In the Scriptures, confidence is oft put for faith, and trust expounded by beliefe;c as where the Old Testament commandeth trust, the New Testament requireth faith: and in the New Testament the same things are attributed to faith and belieuers, which in the Old Testament are at∣tributed to confidence, and them that trust in the Lord. In the Newd Testament Faith and Beliefe are put for trust and affiance: and to belieue is not only to assent, but to rest vpon and embrace. The phrase which the Holy Ghost most commonly vseth to expresse Belieuing in Christ, is neither in the Greeke Translation of the Olde Testament, nor [for ought hath beene yet obserued] in any Greeke Authour whatsoeuer, except those that did write since, and tooke it from the Scripture. To belieue in God or in Christ, is for substance and sence, to trust to God or Christ, and this kind of speech is vsuall amongst Greeke Writers: To helpe vs in the vnderstanding of this matter, the seuentie in their Greeke afford another phrase mar∣uellous significant, To belieue on or vpon God. This the Holy Ghost vseth often: but withall he becomes the Au∣thour of a newe phrase himselfe, to make vs the more ea∣sily and fully vnderstand, what faith hee meaneth in the matter of our Iustification. And though thef phrase bee sometimes vsed, when true and liuely confidence is not vnderstood, yet it is more then probable, that the Holy Ghost by that new manner of speech, would propound somewhat more then bare assenting to the truth of what was promised. And if we cōsider the passages of Scripture, wherein the phrase is vsed, it will bee plaine and euident. To him that worketh not, but belieueth on him that iusti∣fieth the vngodly, his faith is counted for righteousnesse. What is this, Belieueth on him that iustifieth the vngod∣ly? no more, but belieueth those things to be true, which he affirmeth, who iustifieth the vngodly? that is not pro∣bable. Behold, I lay in Sion a stumbling stone, and rocke of offence; and whosoeuer belieueth on him, shall not bee

ashamed. How can a man belieue on this rocke, vnlesse he leane vpon it, or sticke and adhere vnto it. Faith loo∣keth at the promises as true, and putteth forth it selfe to receiue and embrace them as good, which cannot bee done by a bare perswasion of the Minde. If the promises were only true, but no wayes beneficiall, there might be an ••ssured perswasion of them in Mind, without any affe∣ction or mouing of will towards them: But faith adhe∣reth to the word as good to me, as well as true in it selfe, which cannot be done without a godly affection embra∣cing it. To belieue on Christ, is, to receiue him. And what is this receiuing? Not only a comprehension of the vn∣derstanding, but an embracing of the heart and affection, laying hold on him, as we take that with the hands which is reached vnto vs. Belieuing on Christ is implied in the phrase of going or comming to Christ, which going, no doubt, is rather a spirituall motion of the heart and affe∣ctions towards Christ, then a contemplation of the Mind contented to see and behold him. The Holy Ghost spea∣king of Iustifying faith doth vse the intire phrasef of faith in God and Christ, or on God and Christ, which either there or elsewhere is declared by confidence or trust in God and Christ. And the same must bee vnderstood, when nothing is added,g but life or Iustification is at∣tributed to beliefe; that Iesus Christ is the Sonne of God. For it is a generall rule, that words of knowledge are words of affection, much more words of beliefe. As the people of God looked for the Messias, so according to the prophesies, they promised to themselues all good in and by the Messias. The woman of Samaria could say, When the Messias commeth, he will teach vs all things: Where wee may see, that there was not only a knowledge of Christ to come, but an expectation and hope placed in him, as in whom all good things promised, should be ac∣complished. So that if we consider the disposition of the people, whose hope did hang on the Messias, wee may

plainly vnderstand, that to belieue the Messias, is not only to know, but to haue an affiance in him. If by belieuing that Iesus is Christ, no more be meant but bare assenting vnto that truth, then the Deuils professe as much. But that beliefe to which life is ascribed, is not a bare action of the vnderstanding, but of the heart and will. It is such a beliefe, as whereby Christ is to our hearts that which we belieue him to be: whereby wee come to Christ, be∣lieue in him, and rest vpon him for saluation: whereby we belieue to our owne vse and comfort that which wee belieue. It is such a beliefe as desireth, seeketh, embra∣ceth, holdeth, ioyeth in that which it belieueth, because therein it seeth peace: whereby wee so belieue that Iesus is Christ, as that according to that we belieue him to be, we put our trust and confidence in hm. The faith of A∣braham is commended for the firme assent that he gaue to the promise of God: but the confidence of his heart re∣sting vpon and cleauing vnto the promise, is not obscure∣ly declared. For the Apostle saith, Abraham belieued aboue hope, that is, he conceiued firme confidence in heart of the truth and power of God, which is manifest by the Antithesis, Hee doubted not byg distrust or infidelitie: for incredulitie is as well the distrusth of heart, as the he∣sitation of minde. If Abraham had only acknowledged the truth of that which God promised, and not trusted to him for the performance thereof, what could that faith haue profited him? What can it auaile any man to iusti∣fication, that he holds Iesus Christ to be the only Sauiour, and faith in him the only meanes of saluation, if he doe not withall relie vpon him to be saued by his mediation? What, that the Apostle himselfe applying that particular of Abraham to all belieuers, expoundeth that belieuing, by confidence in or relying vpon God: which belieue on him, that raised vp Iesus our Lord from the dead. Faith is the substance of things hoped for, and the euidence of things not seene, not only because it makes things specu∣latiuely

to subsist in the Mind, but much more because it makes themi fiducially to subsist in the heart, as appea∣reth by the Apostle puttingk substance and confidence for the same. For the subsistence of things hoped for is trust or confidence, whereby wee rest on the promises di∣uine, knowing and being perswaded that God will make good whatsoeuer hee hath spoken: And faith is the sub∣stance of things hoped for, because it is a confident re∣sting vpon God for the accomplishment of what he hath spoken, as if it were alreadie fulfilled. And so it is the demonstration of things to come, not intellectuall only, but fiduciall: which is a sweet motion of the heart, en∣larging it selfe and resting in the mercie of God present and to come, and making things to come in a sort present to the heart in respect of the promise made by God, and the taste and inchoation of the good promised. That faith is an assent to diuine reuelation, that it is in the vnderstan∣ding, and that the act of faith is to vnderstand, no man de∣nieth: but it is assent conioyned with affiance, not a bare, but fiduciall assent: which is referred to God as h••e is faithfull in performing promises, as hope is referred to him, as he hath power and authoritie: to performe what∣soeuer hee hath promised. The Apostle saith, Wee haue boldn••sse and accesse, with confidence by the faith of Christ: which passage doth rather proue faith to bee confidence, then otherwise: for confidence may be ioyned to faith as his proper passion. A man is said to worke by reason, be∣cau••e hee is reasonable: so faith to come vnto God with confidence, because it is fiduciall. Nothing can make an∣other thing hot, which hath not heate in it selfe; nor could faith in gender confidence in the belieuer, if in its owne nature it did not containe the same. God is loue essential∣ly and originally, and yet he worketh loue in vs, another kind of loue, which is an Image and effect of his loue. Loue in which we obserue the Commandements, is the ••ormall effect of loue, the effects of loue flow from loue.

As the effect is, so is the cause. Can the waters be sweet, if the fountaine bee bitter? Confidence accompanying faith respecteth all the promises of God, and is the store-house of all particular confidence: the confidence wrought by faith, is the particular application of this generall con∣fidence. Confidence considered as it doth embrace Christ with a certaine affiance, is the forme of faith: as it beget∣teth in vs quietnesse of conscience, and confidence of li∣bertie it is an effect of faith. The meaning of the Apostle seemeth to be this; Because we are reconciled vnto God by faith in Christ, therefore in confidence or confidently we come vnto God, neither distrusting, nor doubting that wee haue accesse vnto him. So that by confidence in Christ, we haue confidence in God to obtaine those things that we stand in need of. Moreouer confidence is opposed to doubting, when theh vnderstanding doth cleaue to nei∣ther part of the contradiction, but doth floate betwixt both; and to Distrust when the will doth chuse not to trust to the promiser. And if wee expound the words of the Apostle in the passage before cited, of confidence as it is opposed to doubting, the sense runneth plainly. By faith wee haue so free and full accesse, that wee doe not doubt, but we shall obtaine what we aske.

§. 4. Faith is a liuely obsequious affiance, ioyned with an affection of pietie: for as it makes plea for mer∣cie, so it thrusteth forward in obedience; as it vniteth the heart to the promise, so it glueth fast to the Commande∣ments; as Dauid saith, Teach mee good iudgement and knowledge; for I haue belieued thy Commandements. By faith Noah moued with reuerence, prepared the Arke for the sauing of his houshold. By faith Abraham left his Countrie and Kindred, and forsooke all strange Religions and Idols to follow God: By faith he contentedly abode in the land of Canaan, as in a strange land, &c walking from place to place remained in tents, and in euery place shewed his godly deuotion in making an Altar, and calling vpon

the Name of the Lord: He kindly yeelded to his Nephew Lot, for auoyding of contention; charitably rescued him when he was taken prisoner; carefully prouided a wife for his sonne Isaac; feruently intreated for the Citie of Sodome, and meekly prayed for him that had taken his wife. He is honourably commended by God himselfe for his good instruction to his household, children and poste∣ritie, that they might walke in the wayes of the Lord: But aboue all other hee approued his faith in this, that vpon Gods Commandement he so readily offered vp his Sonne Isaac, being (after Ismaels expulsion) his onely Sonne, his beloued sonne, and concerning whom hee had receiued the promise of life and saluation, and the esta∣bl••shment of the Couenant. Moses consent in this do∣ctrine may be found, where God pronounceth the Law of the ten Commandements, teaching all duties of good workes to God and Man, saying, I am the Lord thy God; he thereupon inferreth all their obedience to those Com∣mandements. For what is, I am the Lord thy God, but the couenant of faith to bee their God in the promise of Christ? vpon this he requiring obedience in a godly life, doth insinuate,a that they which belieue God to bee their God, must declare the same by obedience to his Com∣mandements. And therefore hee saith in another place, Beware thou forget not the Lord thy God, not keeping his Commandements: which sheweth plainly, that where disobedience is, there is no faith: for how can hee haue faith, that forgetteth him, in whom hee should belieue. And this doth Moses ayme at, when he saith, Thou hast auouched the Lord this day to be thy God, and to walke in his wayes, and to keepe his Statutes, and his Commande∣ments, and his Iudgements, and to hearken vnto his voice. Whereby it appeares, that vnto faith in couenanting with God, this is an inseperable consequent: that if wee embrace God by faith, wee must and ought to follow his Commandements by our deeds, and hee that doth not

this latter, bewrayeth that he hath not with a true heart and faith receiued the former. To belieue is not only to giue credence to what the Scripture saith, but to embrace what is said with an entire adherence of soule, and to cleaue vnto it. He that leaneth vpon the Lord, his heart is vpright before him: and he, whose spirit cleaueth not stedfastly vnto the Lord, is incredulous. Therefore the Prophets which expound the Law, in the person of God say thus; A Sonne honoureth his Father, and a Seruant his Master: If then I be a Father, where is my honour? and if I be a Master, where is my feare? Now we know that we are Sonnes no way but by faith: Therefore this Prophet intendeth, that wee are not ioyn••d to the Lord by faith, either as his people, children, or seruants, or that he is our God, Father and Lord, except our faith be vnfained and operatiue in honour and feare. And another Prophet saith, I belieued, therefore I spake, making it a most assured thing, that a liuely faith will shew it selfe by outward deeds, and namely profession. Mercie and obe∣dience are linked; Christ is both a Lord and Sauiour: and that faith which maketh a plea for mercie, doth embrace the Commandements; that which receiueth Christ as a Sauiour, submitteth vnto him as a Soueraigne. The strength of faith is equall to the promises of life, and to the offices of pietie and loue: or if there be any difference, it is weakest to lay hold vpon the promises, because they are most spirituall, and furthest remoued from sence. Con∣fidence and relying vpon the mercie of God in Christ for saluation may bee lesse then care and abilitie to walke in obedience, greater it cannot bee. The word that in the Old Testament signifieth, to seeke▪ is by the seuentie trans∣lated, Hope, which interpretation the Apostle alloweth: whence it followeth, that true confidence, the mother of hope, doth lift vp the heart to seeke the Lord in the way of his Commandements. Moreouer, saith is opposed not only to doubting, diffidence, and fainting: but to waue∣ring,

double-mindednesse, halting, disobedience, stub∣burnnesse; by reason of the necessarie connexion of those parts in both opposites. Aske in faith, and wauer not: A double-minded man is vnstable in all his wayes. Through vnbeliefe thou art broken off, and thou standest by faith. Take heed, brethren, lest at any time there bee in you an euill heart and vnfaithfull, to depart away from the liuing God. They professe that they know God, but by workes they denie him, and are abhominable and disobe∣dient or vnfaithfull. Hee that belieueth in the Sonne hath euerlasting life: but hee that belieueth or obeyeth not the Sonne, shall not see life, but the wrath of God abideth on him. Now if incredulitie be not without diffidence & dis∣obedience: true faith in God is not without confidence & affection of obedience. Hereunto may bee added, that the manifold rebellions of Israel in the Wildernes are called vnbeliefe. They belieued not in God, and trusted not in his saluation: For all this they sinned still, and belieued not for his wondrous workes: I will therefore put you in re∣membrance, though yee once knew this, how that the Lord hauing saued the people out of the land of Egypt, after∣ward destroyed them that belieued not. And beliefe in Christ inferreth the keeping of Gods Commandements, whereunto the soule is inclined by faith. And this is his Commandement, that we should belieue on the Name of his Sonne Iesus Christ, and loue one another, as he gaue vs commandement. And he that keepeth his Commande∣ments, dwelleth in him, and hee in him: and hereby wee know that he abideth in vs, by the spirit which hee hath giuen vs.

§. 5. This faith is an affiance wel-rooted and kindly planted, so that it diffuseth it vertue into euery affection, euen the whole masse, which it is ordained to purifie and season. It is so close setled and fastened, that neither the feare of persecution can scorch it, nor the cares of this world choke it, nor the loue of pleasure wither it: & being

so deeply set, it disperseth the vertue of the word into e∣uery facultie of the soule, whereby we are seasoned, as a little leauen leaueneth the whole lumpe, wherein it is hid. Temporarie faith makes it abode in the confines or sub∣urbs of the soule, the externall face of the heart, but soakes not into the bottome of it: either it hath but shal∣low rooting, or at best, can n••uer get vnder the loue of pleasure or worldly cares, which are fast riuetted in, and will not bee remoued out of the affections; and being planted shallow, it doth not, it cannot send it vertue into the seuerall faculties of the soule to season them through∣out. For so farre as the word enters it seasoneth: but be∣ing entertaine•• sleightly with subordination, it seasoneth but superficially.

2. Iustifying faith is a sound and permanent affiance, which ariseth from the firme setting and rooting of it in the heart. For when the word of life is stedfastly, distinct∣ly, certainly assented vnto, and sincerely embraced, no temptation or assault can make a man flinch, shuffle, or start aside from the constant prosecution of saluation in the way of life, and the faithfull practice of such duties as God prescribes for the attaining of that end. Faith that is sincere in qualitie, is euer sound in degree, being of strength to make resistance against all opposition that shall encounter it, hauing taken the heart for it Fort and defenced Tower. Againe, faith being once set in the Heart as in it throne and seate of Maiestie, doth euery day confirme and strengthen it selfe more and more, whereby the belieuer growes more resolute to withstand all as∣saults and temptations shot against him. The faith that takes kindly, spreads it selfe by assent and close adherence to euery obiect within the spheare of diuine Truth, to which it cleaueth inuincibly, and from which it cannot be seperated by any aduerse power, or carnall allurement, naturall passion or fierie assault. The Temporary belieuer acknowledgeth the summe of Christian duties or practi∣ces,

and subscribes vnto them in grone, y•••• 〈…〉〈…〉 particulars: but euer with limitation, subducting as much as well pleasing humours disallow, vntill he finally dissolue what true faith buildeth, euen vnto the first foundation, if the opposition of carnall feares, hopes, loue or hate come once to be eager and direct. And this comes to passe, because the word was neuer rightly planted in an honest heart: for as the tree that is not set deepe to take liuely rooting, doth in successe of time wither, though for many yeares it may bring forth both leaues, buds and fruit: so is it with the temporarie belieuer, be∣cause the word is not well hid and rooted in him.

3. As faith is a sound, so is it an ouer-ruling affiance, exercising an vniuersall, milde soueraignetie in Man. Faith ordinarily ruleth where it dwelleth: but the regi∣ment is milde and gentle, not rigorous and tyrannicall. For it seasoneth our inbred affections, altereth the taste of euery appetite, qualifieth and strengtheneth our natu∣rall inclination to that which is good, and powerfully per∣swadeth to denie our selues and follow the Lord. It hath euery desire at command, or as it were vndershot, that it dares not stirre to it preiudice, but by stealth, or some se∣cret aduantage espied by the flesh vnable to stand out a∣gainst it: It is of strength to make resistance against all opposition, and breake the violence of euery inclina∣tion contrary to such motion as it suggesteth, hauing it force vnited by close reposall in the heart. It curbeth vntruly passions; as the power of a kingdome doth easily quell a company of Rogues that make inrodes vpon the borders, but cannot set footing in the heart of the King∣dome. Whatsoeuer is in the world, whereby wee might be drawne away from God, that is subdued and vanqui∣shed by the power of faith: The prauitie of nature, the wiles of Satan, all euill concupiscence, whatsoeuer is op∣posite to the Spirit of God, that is brought vnder by the might of faith. True it is, that our warfare doth last du∣ring

life, our conflicts are daily, new and diuers battailes are moued against vs by the enemie almost euery moment: but in all these faith is victorious. This is the victorie whereby we ouercome the world, euen our faith Who is he that ouercomes the world, but he that belieueth that Iesus is the Sonne of God. I am able to doe all things through Christ that strengthens me. Dauid first encounters a Lion and a Beare, and afterwards ouercomes the great Goliah: so true and liuely faith first begins with pettie desire, and passions or such temptations, as are incident to our pre∣sent state and calling, and hauing gotten mastery ouer them, still encreaseth as difficulties or oppositions multi∣ply, vntill at length Satan, the world and the flesh bee brought into subiection. But Temporarie faith keeping residence only in the out-face of the heart, is ouerswayed & ouerborn in temptation by euery strong desire, or deep-rooted passion. It may perhaps suppresse someone or few exorbitant passions, and keepe vnder the out breach of some others: but the passion it selfe doth still liue, and beare sway to keepe faith out of it throne, and in time wil preuaile to choake the seed of grace.

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

§. 6. Lastly, Iustifying faith for nature and qualitie is a spirituall taste, howsoeuer defectiue for degree. It recei∣ueth the word, tasteth, relisheth, & retaineth it, as the most sweet, wholsome, and delectable food. There is the same proportion betwixt the word of life, the food of the soule, & the liuely faith, that is betwixt bodily food and the in∣strument of bodily taste. Hearken diligently vnto me, and eat ye that which is good, and let your soule delight it selfe in fatnesse. The word profited them not (saith the Apostle.

speaking of the Israelites) because it was not mixed with faith in them that heard it: where the doctrine of salua∣tion is compared to wine, which profiteth not, vnlesse it be drunken, that is, receiued by faith: and to belieue is spiritually to drinke the cup of saluation. My soule thirsteth for thee (saith Dauid) Because thy louing kind∣nesse is better then life, my lips shall prayse thee: My soule shall be satisfied as with marrow and fatnesse, &c. To belieue in Christ, is to eate the flesh of the Sonne of man, and to drinke his bloud. Temporarie faith tasteth the word as men doe meate, which they spit out againe; receiueth it as a raw stomacke doth meate, which it vo∣miteth vp and cannot hold: but it neuer feedeth kindly vpon the seuerall parts of the Word of life, nor standeth affected towards it, as a good stomacke doth to whol∣some nourishment, which is euident in that the weeds of earthly-mindednesse, pride, pleasure are not stocked vp by the rootes: and where these abide, the soule is not rightly tempered to apprehend the worth and qualitie, or feed vpon the iuyce of heauenly mysteries. But where true and liuely faith hath residence, the soule is tempered to symbolize with diuine goodnes, and standeth affected to the seuerall branches of the word, as a good appetite doth to wholsome food of diuers qualities. This is the nature of Iustifying faith: but it admits many interrup∣tions in acts or operations. The Minde is sometimes darkened with mists arising from our naturall corrupti∣ons; sometimes our passions stirre violently, that we can∣not doe as wee would, nor continue our adherence vnto the Word of life, as better for the time being, then the prosecution of some sensuall good, that for the present doth moue our affections, and is stolne into them. Natu∣rall taste is distempered with sicke humours that abound in the bodie: so is the spirituall with temptations from without, and spirituall diseases from within. Thus it is with the best oftentimes in this life, whilest the minde is

clouded with earthly thoughts, and the heart assailed with carnall lusts, which through weaknesse or neglect of watchfulnesse creepe vpon and disturbe them for a time: but in their right temper and good plight they are much better; they taste and feed vpon the Word of truth, and the fauour of God is sweeter to them then all the de∣lights of the sonnes of men. We conclude then that Iu∣stifying faith is a firme, absolute, vnlimited assent, and wel-rooted, al-seasoning, soueraigne affiance, whereby we rest vpon Christ for saluation, embrace the mercies of God as better then life, and feed vpon the Word with sweet refreshing and delight.

CHAP. IIII.

Loue is not the soule of faith, yet Iustifying Faith cannot be without Loue.

§. 1. FRom that which hath beene spoken of the nature of faith, these two things doe plain∣ly follow: First, That loue is not the life and soule of faith. Secondly, That Iustifying faith cannot be without loue. As light and heate in the Sunne be inse∣parable, so is faith and loue, being knit together in a sure band by the Holy Ghost: but loue cannot be the forme or soule of faith. Liuelihood is the qualification, Loue the companion, Workes the fruites or effects of that faith that iustifieth: but faith receiueth not it vertue, life or ef∣ficacie from Charitie or any other vertue, but from the Spirit of whom it is breathed into vs, from whom also it receiueth that it may giue force to all other vertues and good works, whereby they are vertues and good workes. It is faith and not Charitie that giues influence to all o∣ther graces, euen to Charitie it selfe; as faith increaseth, so other graces increase; as faith decreaseth so other graces

decrease: the l fe of faith is our life, the strength of faith is our strength: if our faith be we••ke, there is nothing else whereby wee can bee strong. It is the essentiall forme or act of faith to accept of the promises of mercie, whereby wee obtaine them also; God hauing appointed that as a condition, that the promise might be sure to all the seed, to exclude boasting, and to set forth his free grace and fa∣uour. But Charitie cannot serue for that vse: because I cannot presume of that that is anothers, vpon any con∣science of my loue towards him, but vpon confidence on∣ly of his loue towards me. Be it that all things are com∣mon amongst friends, before we can build the cupon, we must haue it resolued vnto vs, that God takes vs for his friends, which can bee no otherwise but by faith only. Faith must first receiue, embrace, and hold the merit of the bloud of Christ, before there can be any assurance of friendship betwixt God and vs. And although being now in friendship with Christ, our loue may giue vs encou∣ragement and comfort to make vse to our selues of that that is his; yet it is not by our loue that wee take it to make vse thereof. For the act of loue is done only by issue and passage from him that loueth to the thing that is lo∣ued, as from vs to Christ; and therefore it must be some∣what else, whereby we receiue from Christ to vs. How should the goodnesse of God bee the obiect of our chari∣tie, but by being first the obiect of our faith. For there∣fore fore doe we loue the goodnesse of God, or loue God for his goodnesse towards vs, because first wee belieue the same, neither can we so loue but by belieuing. For chari∣tie consisting simply in affection apprehends nothing in God of it selfe: but receiueth all from faith. The forme is the beginning of actions, and that that giueth influence and life to another thing, must needes haue a prioritie to that that receiueth it. But charitie is not the be∣ginning of the actions of faith, specially of the act of belieuing; the act of loue hath no prioritie to be∣liefe,

but followes after it, and is quickened by it. For by faith we embrace the Word and receiue Christ, when as charitie compelleth vs to loue him, whom we know, em∣brace, and hold by faith. Wee first ta•••••• our meate, and then loue it: faith is the spirituall taste of the soule, which feedeth vpon the sweet and tender mercies of the Lord, before the heart bee enflamed with loue. Faith and loue are different gifts and graces: and some effects are attri∣buted to faith which agree not to charitie; as faith is said to iustifie, to purifie the heart, to ouercome the world, to receiue the promises. Charitie may be called an acciden∣tall forme of faith, that is, it is an instrument vnto it for mouing and stirring abroad in the performance of all du∣ties recommended vnto vs, both to God and Man: but the life and soule of faith it is not, or the inward and es∣sentiall forme, whereby it hath life and being within it selfe, and whence proceedeth a motion and working that is proper to it selfe. If charitie should bee the forme of faith, then faith hath two different formes, its proper and the forme of loue; then faith should be the only pure mat∣ter of loue, then should it be obedient to loue, and con∣tained of it, as the matter is obedient to the forme, and contained of it. The Bodie is an instrument for the soule to worke by, and not the soule an instrument for the bo∣die to worke by. The forme worketh in the matter, and not the matter either in, or by the forme, seeing the mat∣ter of euery thing is passiue only, and not actiue: And so it should bee betwixt faith and loue, if faith were as the bodie, and loue as the soule. But charitie is obedient to faith, faith gouerneth charitie: for whatsoeuer wee loue vprightly, it must be knowne, by faith that wee ought to loue it, and our loue must be quickened by faith, to loue it vniformely, and in right order. Faith is the measure of loue, and the measure of loue is according to the measure of faith: the intention of loue according to the degrees of faith, and the breadth of loue according to the exten∣sion

of faith. Where there is greater faith in God, there is greater loue to God: and as faith spreadeth it selfe so doth loue in vniforme manner.

§. 2 Faith is not wrought by charitie (as thea Iesuite preuertethb that text of Saint Paul) for then it will follow, that loue by which faith is wrought must needs follow, that loue by which faith is wrought must needs be before faith, whereas all acknowledge that faith hath the first being. It is faith which first heareth and be∣lieueth, and receiueth the word of God, and thereby prescribeth vnto charitie the way that it is to goe, and the dutie it is to performe; it inciteth to the worke, it ani∣mateth the act, and enlargeth the affection to the seue∣rall branches of loue, without which what is charitie, but a vild, mishapen, wandering affection, rising or falling amisse, comming short or running ouer? what the partiall and maimed fruites of loue, but the very carkase of a good worke? Faith worketh by loue, not as fire maketh hot by heate, which is a formal propertie inherēt in it: but as the soule doth this or that by the hand which is an externe instrument conioyned vnto it. That by which a thing is constituted as by a beginning, and by which it is effectuall, that is the forme thereof. But loue is a grace without the being of faith, though con∣ioyned vnto, and faith is effectuall by loue, as a primarie meane, whereby it doth produce other effects not as by it beginning. Christ is the fountaine of the water of life: Faith in the heart is as the pipes and leads that receiue in and hold the water: Loue in some part is as the c••cke of the corduit, that lets out the water to euery cōmer. Faith iustifyeth by receiuing the gift of righteousnes, which is by the merit of Iesus Christ: and goeth forth by cha∣ritie, whereby as a working hand it performeth all du∣ties commanded of God, to the glo••y and honour of God. What if loue bee the most excellent of all graces in some respects, doth it thence follow, that it is the life of faith? By the same reason we may argue; Whatsoeuer

is not of faith is sinne, is of no esteeme or account with God: therefore faith is the fo••••e of all other graces. It followeth not, that because the eye is a more excellent member then the soote; therefore the eye is the soule and life of the soote: Noe more doth it, that because charitie is a more excellent gift then faith, therefore it should bee the life and soule of faith. Faith and loue respectiuely haue the preferment each of other. In respect of spirituall life faith is the most necessarie, vpon which loue hath necessarie dependance: but otherwise to loue is more then to belieue, because it necessarily includes beliefe; as to tast meate ••n respect of life is of more vse then to loue it, though absolutely to loue meate be more then to tast it, because it presupposeth tast. If we respect latitude of vse, charitie is more excellent then saith, as which is extended euery way to God and Men, and by which all the gifts of God which he bestoweth vpon vs, are made profita∣ble to other men. But if we consider man priuately in himselfe, and for his owne vse, faith is more excellent then charitie, as whereby wee are radically vnited vnto Christ, and wherein standeth orginally our fellowship and communion with him; by which Christ dwelleth in our hearts, and wee receiue the promised spirit; into which as a hand, God putteth all the riches of his grace of our saluation, & by which all acts of grace are quickened; wee feed vpon Christ for the strengthening and nourish∣ment of the soule, and whatsoeuer is in vs is commended vnto God. If we respect length of time and continuance, charitie is to be preferred before faith. For faith is but for a time, and when the promise of God, which is the mat∣ter and subiect of it, shal be fully accomplished, the vse of it shall cease. When faith passeth into an open knowledge and reuealed sight of the thing present, it changeth both his nature and kind. But loue abideth for euer, and shall continue betwixt God and vs an euerlasting bond: it shall be greater and more vehement, but shall still retaine the

same nature and substance, albeit some workes which now it exerciseth shall cease. The end of our faith is cha∣ritie: but the foundation and director of loue is faith: faith also is the victorie whereby we ouercome the world. To saue a man faith is the greater: in Man being saued loue is the greater. Till faith haue finished our saluation loue must yeeld to faith: when faith hath fully saued vs, it shall haue an end, for knowledge of sight takes away faith, but loue shall abide for euer. Absolutely loue is greater then faith, but when we speake of the meanes of Iustification, and attainment of that saluation, whereto perfect charitie and righteousnes doth belong, then faith must bee pre∣ferred as ••he greater & more excellent. Faith only beareth sway therein: and this slender and weake charitie which we haue, is of no effect or moment thereunto. When the Apostle makes comparison betwixt the body without the spirit, and faith without workes, concluding that they are both dead, he cannot be thought to make lo••e the soule of faith. For he speakes not of internall charitie, which lodgeth in the heart, but of externall workes, which are outwardly visible and apparent vnto men, and cannot be the life, but are the fruites and effects of faith. For that which is without and externall, cannot bee the life or soule of that which is within and internall: nay it selfe hath from within all the life that it hath; and if it re∣ceiue not life from within, it is altogether dead. Workes therefore being outward, and issuing from within, if they be true, can in no good construction be said to be the life of faith which is within, but to be the issues and productions of faith from which they spring. Besides the word vsed by the Apostle doth signifie the breath, and and so the comparison runneth plaine; As the body of a l uing creature, if it breathe not is dead: so faith, if it bring forth no workes, is dead: For breathing is an effect of a liuing body, and working is the proper effect of a liuing faith. If we speake of faith as it is outwardly pro∣fessed

to men, workes which may bee discerned by the eyes of men, not charitie which is the inward affection of the heart, are they that giue name and gaine credit to profession. Charitie is an hand or instrument whereby faith worketh: workes are fruites, effects, demonstra∣tions of the inward life of faith: and that which giues name and being to our externall proffession, is a pure, blamelesse, vpright conuersation, fruitefull in good workes. If we speake of faith, a dead faith may be com∣pared to a dead body, altogether void of spirituall quicke∣ning: but a liuely faith cannot fitly be resembled to li∣uing body, but rather to the life of the body: because faith is not that which is quickened by charitie or the the workes of charitie, but that which quickeneth. Faith is the first wheele in the Clocke that moueth all the rest: Faith stirreth vp and directeth all other graces of the soule in their operations, whose strength increaseth according to the liuely-hood, vigor, and increase of faith. How then saith the Apostle, That faith is perfected by workes? As we iudge of the cause by the effects, and by the proportion of the effects the efficacie and force of the cause may seeme to be increased or diminished, euery thing is acknowledged to bee perfect when it worketh, and is esteemed so much the more perfect, by how much the more it worketh; as wee say the goodnesse of a tree is perfect, when it hath brought forth some excellent good fruite. Thus Phylosophers teach, that the forme is not perfect, when it is considered as the first act, but when it is taken as the second act: for by working it putteth forth it force and declareth it selfe. And so faith is perfected by workes, not that the nature of faith re∣ceiueth complement or perfection from workes, but because it doth declare and manifest it selfe by loue and good workes, and is esteemed by so much the more per∣fect, as the workes produced are the more excellent. Yea, as the exercise of outward members increaseth internall

vigor and strength, and refresheth the spirits by which wee moue; so doth the exercise of grace and vertue rightly imployed perfect faith, not imparting the per∣fection of workes vnto it, but stirring vp exercising and intending it owne vigor and perfection. Sense and motion is the effect, not the cause of life in the body; but yet the body without them is dead, and perfected by them. Workes are the effects, not the life of faith, but faith without workes is dead, and by workes it is perfected.

§. 3. There is a fained and dead faith; a faith where∣by the Deuils are said to belieue, and such whose hearts are not vpright; a faith which resteth barely in the vn∣derstanding or which sleightly affecteth the heart, but is not rooted, beares not soueraignetie: a faith subor∣dinate to vaine-glory or couetous desires, which the world destroyeth: and this saith, as it is ineffectuall to season the affections throughout and incite to the sincere vniforme acts of loue, so is it vnauaileable to Iustification. There is a faith vnfained, welrooted, soueraigne, whereby we belieue to righteousnes, by which the heart is puri∣fied, and Christ dwelleth in vs: which is the victorie, whereby we ouercome the world: and this faith worketh by loue, and cannot but worke. Hee that belieueth in this sort loueth freely, and connot but loue, not through defect of libertie, but through the nature of faith, exci∣ting the belieuer to will to loue not to loue if he will. Faith and loue considered as habits of the renewed soule, and branches of inherent holines, haue their originall from the Spirit of regeneration, and be distinct graces infused together. The deeds of charitie are the proper acts or exercises of the grace of charitie, from which they issue as branches from the flocke, and fruite from the tree: nor can we properly say, that such workes flow from faith, as the fruite doth from the roote, seeing charitie is no branch of faith, but a distinct grace of the

renewing Spirit, which beareth it proper and distinct fruit. But such acts are said to be of faith because the do∣ctrine of faith inioyneth them, the vertue of faith inclines the soule vnto them, moueth charitie vnto the exercise of them, and directeth and quickeneth the acts them∣selues, without which they would be liuelesse and out of square. Faith doth beget loue, not that one habite doth beget another, but that faith doth excite men to the workes of charitie. Thus the habits of faith and loue be coupled in infusion; the exercise of faith and loue be inse∣perably conioyned; and the acts of loue bee the effects of faith. Euery one that belieueth is borne of God; hee that is engrafted into Christ by faith is a new Creature, and made pertaker of the diuine nature. But he that is borne of God, is endued with the grace of loue. The liuely mem∣bers of Christ Iesus, which receiue from him the sap of grace, cannot be vtterly destitute of true charitie. But all true Belieuers are liuing members of Christ Iesus. Hee that belieueth, abideth in God, and God in him. But in whom God abideth, in him is loue. Euery true Belieuer doth liue spiritually, and where true faith is, there is true life. But hee that liues spiritually, and is translated from death to life, is also endued with the grace of loue. Hee that belieueth is in the light, and abideth therein: But no man is in the light, who loueth not. Faith and Hope be inseparable: But it cannot bee, but wee should loue those things, which we alreadie know, embrace, taste, and hope to bee singularly good. Faith receiueth and resteth vpon the mercie of God as our soueraigne Good: But it is not possible for a man truly to know and embrace the chiefest good, and yet to with-hold affection from the loue of it. It is faith, which setting God before vs such a one as hee is, wise, mightie, iust, mercifull, louing and gracious to∣wards vs, enamoreth our hearts, and stirreth in vs affecti∣ons correspondent to his grace: neither is there any sparke of true loue, which is not kindled by this meanes. Wee

loue God, because he loueth vs first. But nothing can sea∣son and affect the heart, with the serious consideration, and sweet taste of Gods mercie and fauour, but faith on∣ly. In nature wee see nothing can moue in desire to this or that, till first it hath ••pprehended it louely, and it cannot but mo••e, when it hath soundly tasted of it goodnesse: So our affections cannot in loue moue to, and vnite them∣selues with God, till by faith we know him to be an amia∣ble obiect for vs sinners to embrace: and when wee haue soundly and truly tasted how good and gracious the Lord is, we cannot but loue and affect him intirely. Faith is an obsequions and affianced acknowledgement of the truth of Gods promises: But hee that doth after that manner acknowledge the truth of God in Christ; is both inward∣ly affected towards God, and desirous to put forth the same in all duties of holinesse and righteousnesse. The do∣ctrine of grace, which bringeth saluation, teacheth vs to denie vngodlinesse, and worldly lusts, and to liue godly, iustly and soberly in this present world: which being embraced by faith, doth leauen euery facultie, and season it in such sort, as the seuerall affections will readily moue at the command of faith. When the Apostle seperates faith and loue, saying, If I had all faith, so that I could remoue Mountaines, and had not loue, it profiteth me no∣thing: hee speakes of that perswasion and confidence in the extraordinarie promises of God, whereby the parties endued therewith, we••e inabled to doe miracles. And the word, All, noteth manifestly the highest degree of do∣ing miracles. That whereas some had faith to doe some miracles, and not other some: the Apostle sheweth, that if he had such a miraculous faith, that hee could doe all miracles, and haue not loue, it were nothing. This is cleare, in that the Apostle reckoneth faith miraculous a∣mongst the gifts of the Spirit, in the precedent Chapter: and by the example or instance of mouing Mountaines, which our Sauiour noteth as a Master miracle amongst

others. He saith, If I had All knowledge, not vnder∣stand ng i•• simply and absolutely, of all kindes of know∣ledge, but of the gift of knowledge: and so by, All faith, he meaneth not all kinds of faith, but all faith of mira∣cles. Vniuersall propositions must bee limited according to the subiect matter, vnlesse we will runne into manifold absurdities. And that the faith he speaketh of was not fit∣ly qualified to Iustification, appeareth in this, that it did not command, but rather was subordinate to their vain-glorious humour. Looke as their confidence was greater in the power and extraordinarie promises of God, the more were they puffed vp, boasting in themselues, insul∣ting ouer their brethren: whereas, if their affiance had beene well setled vpon the mercie of God in Christ, and had rightly spread it selfe to the seuerall branches of holy truth, it would haue inclined, yea, constrained them to serue one another in loue, and bend their gifts to the edi∣fication of their brethren, which, whilest they doe not, but rather turne their gifts to the seruice of their lusts, and the dishonour of God, it is euident, they belieued not vnto righteousnesse.

But by what faith should these Corinthians haue come to know and rightly to value Christian loue? The same by which they wrought wonders, or some other? If the same,a then faith is true though separated from loue. If some other, the Apostle in all congruitie should first haue exhorted them to embrace it; otherwise he had commen∣ded the beautie of Christian loue but vnto blinde men. Besides, if it be some other, then by that grace of faith, whereby they rested vpon the extraordinarie promise and power of God, they had neuer beene able to discerne be∣twixt good and euill, or to behold the worth and digni∣tie of Christian loue and kindnesse, though neuer so wel∣rooted in their hearts. To this question it is directly an∣swered, That the exercise of loue was to bee raised in these Corinthians hearts, by faith, for common offence

and qualities the same with that whereby they wrought miracles; but by the same faith rightly set, deeply roo∣ted, taking better in the heart diffusing it vertue into the seuerall faculties, spreading it selfe vniformely vnto the particular branches of Christian duties, directing the af∣fections vnto spirituall obiects, and fixing them fastest vpon such as it adiudgeth best, and most effectuall to the edifying of themselues and others. In lustifying faith two things are to be considered: the common nature or substance, and the specificall nature, plantation and so∣ueraigntie. For faith historicall and Iustifying agree in this, that both the one and the other is an assent to diuine truths, grounded vpon the authoritie of the reuealer: Faith temporary and Iustifying agree in this, that they re∣ceiue the word, and rest vpon the mercies of God: but in radication, soueraigntie, and working, and so in speciall nature, sauing faith differeth from other kinds. The seed which fell by the high way side, in stonie ground, among thornes, and in good soile, was one and the same: and in most of these grounds it tooke, not alike in all, kindly in the good soyle alone. The common nature of faith is to receiue the Word, which some receiue by bare assent of vnderstanding, others by sleight and superficiall confi∣dence which vanisheth away: but the doctrine of life ta∣keth kindly in the honest and good heart, which embra∣ceth it soundly with vnfained and wel-rooted affiance. Iustifying faith is discerned from the other kinds, not by this, that it receiueth the promises which they doe not: but it receiueth them in another manner and degree, with firmer radication in the heart, which is the seate of the af∣fections, that it might season them, and subiect earthly desires to the affectation of heauenly things. Amongst the chiefe Rulers of the Iewes, many belieued in Christ, saith the Euangelist, who yet confessed him not, because of the Pharisees, least they should bee cast out of the Syna∣gogue. But Iohn sometime following the Hebrew phrase

vseth the tearme of belieuing in Christ, for belieuing Christ, applying it to them, who by the miracles of Christ, and his manifest declaration of the truth, were conuicted in conscience to acknowledge him to be of God, or did belieue in him for a time, but did not in sinceritie submit themselues vnto him. And thus it might bee said of some of those chiefe Rulers, that they b lieued in Christ, that is, were perswaded in their mindes that hee spake the truth, but yet preferring their credit and repu∣tation with men, gaue no regard vnto it. The very reason, which the Euangelist giues, why they did not confesse Christ, makes it manifest, that their faith was not true and liuely rooted in the heart. For (saith hee) they loued the prayse of men, more then the prayse of God: which who so doth, his faith is not become such as layes sure hold on the promises of life. How can yee belieue, which receiue honour one of another, and seeke not the honour which commeth from God only? They might haue some beginnings and dispositions to true faith, but very weake and feeble, and they might bee endued with some degree of loue, but weake and feeble as their faith was. Their faith and loue was too much tied and entangled in the nets and snares of carnall respects: but, admitting the least degree of faith, there is no ground, to affirme, they had no loue. Indeed perfect loue casteth out all feare, and perfect faith ouercommeth the world, and breedeth perfect loue: but there is a beginning of faith and loue, which being yet little and weake, and h••uing not as ye•• ouer-m••stered all worldly and carnall respects, is for a time timorous and fearefull to confesse Christ, but grow∣eth to strength by little and little, till it resolue to cleaue to him with losse of all other things. Such was the saith of Nicodemus, and Ioseph of Arimathea, yea, of the Apostles themselues, Pete not excepted, who were euer and anon affrighted, and at his last sufferings, some denied▪ all forsooke our Sauiour and fled. And thus it may bee

these Rulers belieued, but their faith was very weake, and their loue was according to their faith: till encrease of faith brought forth further strength of loue, and they had learned by the strength of faith and loue to preferre the seruice of Christ before all the glorie of the world, and to adhere to the glory that comes from God alone, as so much better then that wee receiue of men, that the later did seeme as nothing in comparison of the former. That which is added by the Euangelist, that they durst not con∣fesse him, doth no more derogate from their loue, then from their faith: for if they had belieued firmely with the heart vnto righteousnesse, they had confessed with the mouth vnto saluation: and in that they confessed not the truth with their mouthes, it argueth they belieued but weakly with their heart. For the faith which bringeth forth sincere confession is coupled with loue, but confes∣sion it selfe is an effect of faith. I belieued, and therefore haue I spoken: wee also belieue, and therefore speake. The man that came to the wedding, not hauing on the wedding garment, had faith (as our Aduersaries obiect) but wanted charitie and good workes. How may it ap∣peare that hee had faith? Forsooth, because hee was ad∣mitted to that Table, which are the Sacraments. Not to question that exposition for the present, was no man euer admitted to the Sacraments, that made shew of faith, when indeed he had none? Many hypocrites are in the Church, that haue not so much as a perswasion of the truth of the Scripture, and so absolutely want their mar∣riage garment. And men are admitted to the Sacrament by men, and admitted for profession of faith, when they that admit them cannot tell whether they haue faith or not. For many pretend that which is not in them, and with the mouth make profession of faith, when their heart is barren and emptie of grace. Further this man might assent vnto truths diuine, and acknowledge them as true, but not from a sound and sincere ground: or hee

might assent vnto the Articles of Christian Faith as true and good, whilest considered only in themselues, without opposition of such matters as he much valued: and such beliefe being vnsound, shallow, subordinate to earthly pleasures or commodities, may bee and is seperated from loue, but it is not that faith wee speake of. The generall meaning of the Parable seemes to bee no more but this, that many men thrust into the Church, who, when the day of triall comes, will bee found to haue no interest to the Kingdome of Heauen. What if the wedding garment bee charitie? this doth hurt vs nothing, vnlesse it could bee proued, (which can neuer be) that this man had Iustify∣ing faith. For he wanted the wedding garment, charitie, because he wanted faith: and if he had beene endued with the one, scilicet faith, he should also haue had the other, scilicet, loue: for faith worketh by loue. But the wedding garment is as well faith as loue. It is indeed Christ Ie∣sus himselfe (of whom the Apostle saith)▪ Put yee on the Lord Iesus. Christ (as hee is a iustifier of vs from sinne, and a sanctifier of vs from the power of sinne, rinsing a∣way by the water of his Spirit, that staine of corruption defiling our nature) is that wedding garment: and so put∣ting on Christ, we put on the new man, which according to God is created in righteousnesse and true holinesse; Now wee put on Christ, when wee doe by an affianced know∣ledge, and by consequent affections come more and more to be vnited with him. The first and radicall vnion is made by faith only, which layeth hold on God in Christ, as our mercifull God, whose anger before threatned vs for sinne. The secondarie vnion, whereby the soule cleaueth more and more vnto God, is by meanes of the affections; by loue our hearts cleaue vnto him, by hope, ioy, high estima∣tion of him; whom though we haue not seene, we loue: but this presupposeth the former. The fiue foolish Vir∣gins (they say) were part of the Kingdome of God, and had faith but wanted workes. They were indeed part of

the Kingdome in profession, but not in election. They had a forme or shew of faith, but true Iustifying faith they neuer knew. And as their faith was, such were their workes. For it appeareth that they had oyle in their lampes, and that their lampes were lighted, although by long tarrying of the Bridegroome, they were afterwards quenched. Our Aduersaries teach, that these Virgins had aspired to more then ordinary perfection in the Church: and had they gotten this without good workes? It is a strange perfection that can bee attained without all good deedes spirituall or corporall. But they continued not (they will say) in their former charitie, when yet they presumed strongly on the assurance of their saluation, as is apparant, by their confident demanding to bee let in: for they said, Lord, Lord, open vnto vs. Indeed they ne∣uer had either true faith or loue, and therefore could not continue therein. For if euer they had beene pertakers of either in truth, they would haue perseuered in both vnto the end: and where the one is vtterly wanting, the other neuer was. Their earnest demaunding to be let in, shewes rather their desire, then their hope; and yet how many hope presumptuously without true faith in Christ? Faith is grounded vpon the Word of God, and the thing which it belieueth, is that which the Lord hath said. Whatsoe∣uer we conceiue of God besides his Word, it is imagina∣tion, opinion, presumption, but faith it is not. But the Word of God denounceth destruction to the workers of iniquitie, to the fruitlesse and barren fig-tree, how can it then be said, that they that worke iniquitie, that bring forth no good fruit, haue faith to belieue assuredly, that they shall be saued. The Apostle makes mention of some, who professed that they knew God, but were indeed vn∣belieuers, as the vulgar reads it. And we know it is often threatned in the Prophets, that the wicked shall cry, and not be heard: call in feare, but not in faith: for they that in faith call vpon the Name of the Lord shall bee saued.

But the Apostle Iames (as they obiect) supposeth plain∣ly, that a man may haue faith without good workes, that is, without charitie, saying: What shall it profit, if a man say he hath faith, and hath no workes? Can faith saue him? Wherein they take for granted, what can ne∣uer be proued, that the Apostle takes wo••kes for charitie. Doe they thinke, that they against whom the Apostle writes would grant, that they were without the loue of God? The Gnostickes were neuer so absurd. But the que∣stion was, whether a man that professed Iesus Christ to be the Sauiour of the world, was not by this saued, how lewdly soeuer he demeaned himselfe? And it is apparant by the text, that the Apostle speakes of an historicall, dead faith, a saith in profession; as much differing from that whereto Paul ascribeth righteousnesse, as a liue man doth from a dead, or a bodie endued with life and motion from a painted or carued Image. Therefore hee compares ••t to the good wordes of him, that wisheth well to the poore man, but doth nothing at all for him. As therefore it is no true charitie, which professeth good will to helpe, and helpeth not: so it is no true faith, which is seuered from good workes. To this tendeth his question, What auaileth it, though a man say that hee hath faith? and his other demand, Shew me thy faith? The vttermost he extendeth it to by instance, is a meere historicall faith, Thou belieuest that there is one God. Hi•• purpose is to shew, that faith if it be truly professed hath taken roote within, from whence spring by obedience the fruits of all good workes, and if it giue not forth it selfe by good workes, it is a dead, no true and liuing faith. The men a∣gainst whom hee disputes did make profession of Iustify∣ing faith, but the Apostle brings the true, liuely and wor∣king fa••th of Abraham, as opposite to that idle, dead, and breath-lesse faith professed by them; and saying, Was not Abraham our Father iustified by workes, when he offered his Sonne. Isaac vpon the Altar: hee meaneth no more,

then if hee had thus spoken: If Abraham had said (as they did whose emptie faith hee disapproues) I haue faith, but had not proued his sayings true by his deeds, or rea∣dinesse to offer vp his only Sonne when God commanded him (for actually hee did not offer him) hee had not beene iustified before God. Why? because hee had not belieued in such sort as Paul meant, when hee saith; By faith A∣braham offered vp Isaac when hee was tried; which was the act of his faith, as the text expresly noteth. Yea, fur∣ther to shew the vanitie of them that boasted of Iustify∣ing faith, because they professed faith in God, he addeth, The Deuils belieue also and tremble, shewing, that the Deuils goe so farre as to belieue the truth of God, yea, fur∣ther for they tremble: and therefore the faith professed in word by those boasters cannot bee the same with that which the Scripture nameth for a Iustifying faith. They cannot shuffle this ouer by telling vs, that Christian faith, when it is naked and void of good workes, may well be likened vnto the Deuils faith in two points. First, in both of them there is a perfect knowledge of all things reuea∣led. Secondly, this knowledge shall not steed them any whit. But in many things they differ, but this one is principall: That Christians out of a godly and deuout af∣fection, doe willingly submit their vnderstanding to the rules of faith. But the, Deuill against his will, belieues all that God hath reuealed. This is but a poore euasion, for if they will heare their brethren of Rhemes, they tell them plainly, that Saint Iames doubted not to call a dead faith without workes, the faith not of Christians, but of Deuils. The Apostle then doth not liken Christian Iusti∣fying faith to the faith of Deuils in some points only, but proues the dead faith professed by some, not to bee true and sauing faith indeed, because the Deuils belieue in that manner. The first point, wherein the faith of Christians and of Deuils is said to agree, comprehendeth the fulnesse and perfection of that which they call Catholike or Chri∣stian

Faith, which consisteth in belieuing all to bee true, that God hath reuealed. No more is there in Abrahams faith, if we consider the act of faith, and no lesse in the Deuill, and the same in euery Catholike Christian, ac∣cording to their doctrine. That which is added to shew the difference betwixt the faith of Christians and the faith of Deuils is little to the purpose. For it is not taken from the nature of faith it selfe, but from those things which to faith are meerely accidentall. The godly and deuout af∣fection and willing submission to the rules of faith, which is in Christians, being an act of charitie, and not of faith, differenceth not true faith in it selfe from the faith of Hy∣pocrites, but distinguisheth faith and charitie from faith only. And thus our Aduersaries make the Deuill a Ca∣tholike against his will. Or if they will say, that true Christian faith doth alwayes actually and necessarily im∣ply this godly affection, and willing submission of vnder∣standing to the rules of faith, then because this cannot bee without charitie, let them say, as the truth is, that true Christian faith cannot bee separated from loue and good workes. It is impertinent to dispute, whether the faith of Deuils be naturall, coact, and dishonest, or the faith of wicked men supernaturall, voluntarie, and Honest, as if these things distinguished the faith of vngodly men from the faith of Deuils. For if the maiestie of Gods infallible truth command the assent of Deuils to that which they loue not, doth not the same cause also preuaile with vn∣godly men, who beare no affection to God or goodnesse. And as for the honestie or dishonestie of the act, there can no circumstance bee named, why it should bee honest in wicked men, and dishonest in the Deuils: for it is feare∣fully abused in both. And if it be granted, that faith with∣out workes or grace, is in men the gift of God, but the faith of Deuils not so: this argues a difference only in the cause, not in the essence, nature or qualitie. And though it bee his gift, yet being without grace and charitie, and

without these of necessitie as vnfruitfull as the faith of Deuils (both which our Aduersaries grant) it is no more auaileable to make a Christian, then the faith of Deuils is. It is further obiected, if faith cannot be without charitie, then faith alone doth not iustifie. This followeth not, for it is one thing to say, faith alone doth not iustifie, another that faith which iustifieth is not alone. This latter wee yield vnto, the first wee denie. Faith alone doth iustifie, that is priuatiuely considered without hope or charitie as causes concurring therewith in iustification: but this faith cannot really be seperated from, or negatiuely considered without hope and charitie. For though it be true, that the total cause of any thing being in act, the effect must needs follow, yet from the totall cause we cannot separate those things, together with which it hath in nature it existence and beeing, and without which it cannot be in act for the producing of the effect, though they con••erre nothing thereto: because that is to denie the being of it, and to destroy the cause. The eye alone seeth, the eare alone hea∣reth: but it must be a liuing eye, and hearing eare, not separated from the head or broken off from the rest of the bodie. Faith alone iustifies without other graces, not in regard of their presence, but in regard of their co-wor∣king with faith to this effect of our Iustification. It is one thing to say, the eye is in the head without other senses, and another thing to say, the eye doth see alone, no other sense seeing with it. Liuelihood is the qualification of that faith that iustifieth; and workes, at least a prepara∣tion and promptitude of heart to good workes, is an ef∣fect of faith as immediate as Iustification. So then faith cannot bee withot loue, and yet wee apprehend not the promises, of eternall life by workes, but by faith alone, although truly they cannot be apprehended by parties de∣stitute of workes, at least of sincere resolution to walke in obedience. Nor doth faith alone apprehend the truth or deriue the benefit of diuine promises to our selues, but by

it alone, (though accompanied with all other sanctifying graces, and attended with the whole traine of good workes) wee expect and pray the promises may be fulfil∣led, not for our sakes, or for any righteousnesse wee haue in vs, or can hope for in this Life, but only for the merit of Christ, by his sole mediation and intercession. In briefe, the faith which iustifieth is operatiue, attended with good workes of all sorts, accompanied with all graces of the the Spirit: but we liue by it as it vnites vs to the Lord of life; yea by it alone, not by it and other parts of grace, in as much as by it wee trust in Gods mercies offered in Christ, wholly relying on them, not partly on them, and partly on our workes or righteousnesse.

CHAP. V.

Of the generall obiect or matter of Faith Iustifying.

§. 1. MAtters of faith strictly and properly those are called, which pertaine to the nature and essence of faith first, and by them∣selues; as are the points of faith contai∣ned in the Gospell, the ignorance whereof is damnable, and the deniall hereticall. But in a more large acceptati∣on all truth reuealed by God in his holy Word, is a mat∣ter of faith, and to bee belieued as God hath reuealed it. Hence is that rule of Diuines, There are many integrall parts in the Word of God, which are said to bee of the word of faith, but not prope••ly a matter of faith. For there are many historicall, domesticall, and particular matters set downe for example, not properly for faith: which wee belieue, not because they pertaine to sauing faith, but for that they appertaine to the Word written by the Spirit of God. And not much vnlike hereunto is

that distinion, that some things are necessarie to bee belieued to saluation by themselues and the authoritie of the Scriptures, as the substantiall points of faith and manners; others for the authoritie of the Scripture only, as those which are not so necessarie; and some neither by themselues nor the authoritie of the Scripture, as are things in themselues indifferent, so long as by circum∣stance they bee not repugnant to faith, tru••th, loue and edification.

§. 2. Iustifying faith is considered, either according to it most eminent effect, which is to iustifie; or according to it full and adequate act. For that faith which iustifieth, doth imbrace the Commandements, belieue the threat∣nings, looke to all the promises of God made in Iesus Christ concerning this life or the life to come, and re∣ceiue the good things promised: it sustaineth in aduersi∣ties, worketh by loue as an instrument conioyned with it, guideth all our actions, and giueth firme assent vn∣to euery article of faith and euery part of diuine truth; but as it iustifieth, it is conuersant about Christ obeying to death, that we may find righteousnesse and forgi••enesse of sinnes to life in him, or it cleaueth vn••o Gods mercies manifested in that ete••nall sacrifice, alwayes breathing out life to men, renouncing all trust and confidence, euen in such graces as we haue receiued from God. The trueth, mercie, fidelitie and power of God, with all benefits past and to come, which it pleaseth God to be∣stow vpon his people in Iesus Christ, are the matter about which faith is exercised: but as it iustifieth Christ is the full and adequate obiect of beliefe; as our reasona∣ble soule doth see in the eye, heare in the eare, digest in the stomake, but doth not reason as it doth these things, but onely as it conceiueth and discourseth within vs. So that, according to the twofold consideration of iustify∣ing faith, the obiect of it is twofold, Generall and Speciall 1. The Generall obiect is the whole truth of God

reuealed vnto vs in his word, containing all Histories, Doctrines, Commaunds, Threatnings, promises of what kinde soeuer. True faith respects all this, and onely this. Only this, because diuine reuelations only be of certaine and infallible truth, which cannot deceiue, and whereunto men can safely giue vnlimitted and abso∣lute credite: All this, because euery parte of diuine inspired truth is worthy of all Beliefe and reuerence: and so there is nothing contained in Scriptures, threatning, promise, precept, admonition, exhortation, prophesie, or historie, which falls not in some degree or other with∣in the compasse of sauing Faith. God who cannot lie, hath propounded to men for truth and to be belieued, whatsoeuer is deliuered in Scriptures, and so it is a mat∣ter of faith; but so farre forth only, as it is intended to be held for true by the holy Ghost, the Authour of the Scripture. There is no doubt to be made, but whatsoeuer is registred in the Historicall Bookes of holy Scripture by way of report, is to bee taken for true in respect of storie, that wee may not doubt whether those things were done or said, which are there reported to be done or said: But in these bookes, wee haue some worthy speeches of godly men, and some leud and blasphemous words of profane and wretched men. The former are to be acknowledged to bee for the truth of God euery way: the later must be acknowledged to be truely reported. As for example, it is true that Iacob vttered those prophe∣sies of the twelue Patriarks his sonnes, and it is also true, that those prophesies of his were the very truth of God. It is as true, that Rabshaketh deliuered those blasphe∣mous threatnings against the Lord and his people, but it is not true, that those words came from God, as Iacobs did: so Iacobs were to bee taken as euery way true, truely related, and the truth of God; Rabshakeths onely as truely reported from his mouth, but in them∣selues blasphemous.

§. 3. Thus faith yeeldeth firme and absolute assent to all diuine historie, as containing a certaine and sure rela∣tion of those things whereof they intreate; and to what∣soeuer came from God, as euery way true, and to bee receiued: nor doth it barely assent to the thing spoken as true, but moueth and stirreth affections according as the nature of the thing belieued should and ought to worke. Through faith wee vnderstand that the worlds were framed by the word of God, not barely giuing credit to Moses relation touching the creation of the world, but looking vnto the wisedome, goodnesse, and power of God, whereby the heart is moued to feare, reuerence and submission. That faith, which is deepely fastened in the heart, and beholdeth the true God the creatour and Gouernour of all things, as his power, bountie and vn∣derstanding shineth in his workes; that saith inciteth to humilitie, reuerence, loue, and worship of God. Through faith wee vnderstand that God hath protected and pre∣serued and blessed his people from time to time; afflicted them when they went astray, deliuered them out of the hands of their persecutors when they humbled them∣selues and sought vnto him, inclined the hearts of their enemies to shew them fauour confounded those that rose vp against them, and mercifully performed all his promises in the fittest season: and where this firme beliefe is planted it begetteth a constant and well-aduised resolution to draw neere to God, and cleaue to him in all conditions, prosperitie and and aduersitie, sickenes and health, free∣dome and trouble, when religion is fauoured and when it is persecuted: because saluation is of the Lord, he will guide his people by counsell, and afterward receiue them to glorie, but they that are farre from God shall perish, they that goe a whoring from him shall be destroyed. What the Scripture teacheth of the miserie of all men by sinne, the vanitie of Minde, and corruption of nature, that faith receiueth, and thence followeth selfe-deniall

and renunciation of all trust in worldly meanes. The H gh and profound mysteries of godlinesse, which the naturall man perceiueth not, accounteth foolishenes, faith imbraceth with admiration, ioy, delight, and affection answereable to the nature of the doctrine into which we are deliuerd. Beliefe of Gods power, wisedome, grace, loue and mercie manifested in Iesus Christ, doth frame the image of God or Christ in our mindes, and proposeth it as a vi••ible patterne for our imitation in all our workes, thoughts, and resolutions, and stirreth vp to workes of pietie, iustice, mercie, long suffering and the like.

§. 4. Besides ••he promise of forgiuenesse of sinnes in and through the bloud of Christ, there be many other pretious and rich promises spirituall and temporall, con∣cerning this and the life to come: all which, as procee∣ding from the same fountaine of truth, faith doth rest vpon and imbrace, and that so much the faster, as the promises be more excellent. There is a mutuall relation betwixt God promising any good blessing in Christ, and the fai hfull soule putting forth it selfe to imbrace grace offe••ed. For faith hath not only eyes, by which it doth see the good promised, but hands wherewith it doth lay hold vpon the good things bestowed: and the more ex∣cellent the good, which is reached vnto vs in the word of promise is, the closer doth faith sticke vnto it, the stronger doth it hold it. Men are credulous in thing•• that may concerne them in their name, goods or life: and the more weightie the matter, the more earnest they be in seeking resolution, and the stronger hope or feare it begetteth in them. All the promises of God be yea and Amen, sure in themselues, certaine to the belieuer, and therefore hee cannot but receiue them with closer and stronger repose and adherence, the more he doth appre∣hend their goodnesse and worth. Amongst the greate and more principall promises those are to bee reckoned, which God hath made concerning our Sanctification by

his holy Spirit, that hee will inable them that belieue, to bring forth fruits of amendment, and perfect the good worke begun in them from day to day. This is the couenant which God hath made with his people; I will put my feare into their hearts, that they shall not depart from my wayes. This promise is very necessarie to bee beleiued; for if people be not well grounded in belieuing that God will build them vp more strongely from day to day, and perfect the good worke in them which hee hath begun, euen to full sanctification in the feare of God, they shall verie much stagger and goe backe, coldly set vpon the practice of godlines, be off and on, now forward, now backeward, not knowing how to begin or to proced in the way of holinesse. Beliefe that God will inable them to euery dutie he doth require, and streng∣then them against enemies that doe oppose, is a maine post in the Christian building an exceeding furtherance vnto godlinesse, without which they shall be oft shaken and dismaid. These promises be of great price: for if a Christian were allowed to aske of God whatsoeuer he would, next vnto the pardon of his sinnes and saluation of his soule, what would hee desire, but to bee assured from God that he will establish him in grace, and teach him the good way which he ought to goe; that hee will sanctifie him in soule, spirit and body, and keepe him blamelesse vnto the comming of our Lord Iesus vnto iudgement. And when he discerneth any such promise to be made, it is not hard to conceiue, with what deare af∣fection, and strong adherence he doth receiue it, how close hee layeth it vp in his soule, and sweetly feedeth vpon it. This promise is sweete, and beliefe thereof stirring and operatiue: for it hearteneth to the practice of mortification and new obedience with greate courage, chearefulnes and stayednes; it quickeneth & encourageth to pray as necessities shall giue cause; it preserueth from faint∣ing and dismayednes, when strength is not very great, and

if at any time, through weaknesse and infirmitie, securi∣tie catch hold vpon vs; saith in the promise••, that God will be our strength and helpe, is that which raiseth vs a∣gaine, and putteth courage into vs to fight against the ad∣uersaries of our soule.

Many gracious and free promises concerning the bles∣sings of this life, are dispersed in the Word of life, which faith receiueth as true and certaine, because they come from the God of Truth, who is faithfull, sincere and con∣stant in all his promises. Godlinesse hath the promises both of this life and that which is to com. He that spared not his owne Sonne, but deliuered him vp for vs all: how shall hee not with him also freely giue vs all things? As health, maintenance, credit, prosperous successe, in our callings and lawfull dealings, deliuerance out of troubles, and such like. This is the assurance that God hath giuen, euen his faithfull promise often repeated, many wayes ra∣tified and confirmed, that he will make competent proui∣sion for his children: which is to faith better then many bils of securitie from men, yea, then large possessions in hand for the present. The worth and goodnesse of earthly blessings promised is apparent, specially when they bee giuen in loue and mercie, as gifts of the couenant, tokens of free grace, and by a supernaturall prouidence eleuated to spirituall vse, in which sence they are promised and vouchsased vnto them that feare God and walke in his wayes. And therefore when the belieuer is rightly infor∣med, that God hath made any such promises, he putteth forth the hand of faith to lay fast hold vpon them, and boxeth them vp safe as his best and only euidence for the things of this life, and the sanctification of them. For want of this faith, many vertuous and godly men are greatly staggered and perplexed, plunged into deepe vn∣comfortable dumps and ••edious troubles about the things of this life: But when once these promises be well riuit∣ted into, and haue taken root in the heart by a liuely faith,

beliefe hereof bringeth forth contentment, comforteth in the multitude of perplexities, encourageth to diligence in our places, quickeneth in aduersities, and strengthens to the workes of righteousnesse, as knowing that to bee the surest way for the gaining of durable riches, and trusting more to the faithfull prom ses of God though aboue like∣lihood, then to their owne carnall deuices though in shew and appearance probable.

§. 5. As faith requireth what God promiseth, because God is faithfull, & the promises of great worth and good∣nesse: so it belieueth the threatnings denounced in the Word, not barely apprehending them as true and certaine, but also declining them as euill. For the whole Scripture breathed from God and euery part therof is Gods Word, of infallible truth, deseruing absolute credit. God is as well iust as mercifull; faithfull and true as well in his threats, as in his promises, and equally to bee belieued in both, so farre as by his Word he hath assured vs of both. Hee that belieueth the one as hee ought, belieueth both: and he that belieueth not bo h, giues sound credit to nei∣ther. Beliefe of the threatnings is necessarie: For what∣soeuer things are written (whether precepts, promises, threatnings, examples) are written for our learning: and as the promises of thi•• life and the life to come are sharpe spurres to quicken vs vnto godlinesse: so the threatnings are strong bridles to keepe from naughtinesse. Firme assent to the certaine accomplishment of diuine threatnings, ••oth beget humiliation for sinne past, and vigilancie to sh••nne sinne and escape danger: it strengthens against base, carnall feares, and the threats of men that oppose the ••ruth, and reuiueth care to serue and please God at all t••mes and in all things. Wherefore doe the terrours of men so much affright, but because sleight beliefe is giuen ••o the threatnings of the Lord? The grace and mercie of God belieued breeds loue of God, and consequently ••rue feare, which is opposed to sencelesse stupiditie and

carnall presumption, though it casteth out feare which proceedeth from vnbeliefe. But what need Belieuers feare the threatnings, seeing there is no condemnation or cause of feare to them that belieue? The Apostle saith indeed there is no condemnation to such: but wee cannot there∣fore conclude, that there is no cause of feare to them, vn∣lesse no other euils, but final damnation need to bee fea∣red. But whilest the soule is subiect to bring vpon it Gods temporarie wrath, sicknesses spirituall; hellish an∣guish to the sense of it, there is still cause enough to fea••e. Seeing that concerning temporall threats and punish∣ments God dealeth as sharpely, or rather more sharpely with his children, then any other, why should they not dread his Fatherly correction? Would a childe that had but one sparke of wit or common reason prouoke his Fa∣ther to scourge and whip him euery day, because hee knowes he will not disinherit him in the end; and not ra∣ther say, it is good sleeping in a whole skin? And shall belieuers who are spiritually wise, willingly prouoke God, because he will not condemne them eternally? The assurance which a godly man hath of his saluation, is e∣uer ioyned with a faithull and conscionable care to walke vprightly before the Lord, and to decline by-paths and strayings; for which end hee makes vse of euery part of the word. There is no condemnation to them which are in Christ Iesus, who walke not after the flesh, but after the Spirit. Moreouer, there may be feare of that which a man is infallibly assured to escape, not a distrustfull feare of falling into it, but a watchfull feare of shunning and shrinking all meanes leading thereunto.

§. 6. The word of grace, which calleth vpon vs to belieue the free mercie of God in Christ to the pardon of our offences, teacheth vs to denie vngodlinesse and world∣ly lusts, and to liue godly, iustly, soberly in this present euill world: and this word of grace is the matter of faith, which is wholly receiued, if any part take good rooting.

For the precepts of sanctitie and holinesse binde the con∣science to obey God, as well as the promises binde to trust in God. What God hath linked together, faith will not seperate: But God hath coupled mercie and obedi∣ence, grace and holinesse. Hee cannot belieue or make faithfull plea to the promises of remission and saluation, who doth not make conscience of all sound doctrine that he heareth, and giue free, vnlimited assent to euery part of Gods Word, submitting himselfe to be led by it, and that because it is his Word. Faith setteth the Image of God vpon the heart, which is manifested in the seuerall branches of holines and righteousnes which he comman∣deth in his Word: and it resigneth a man vnto God to liue not vnto the world, not vnto the lusts of the flesh, but vnto the praise of his Name, which is not possible to bee done, if hee cleaue not vnto the Commandements as iust, equall, honest and good, in all things and at all times to bee obeyed. Faith cannot take and leaue, yeeld and with-hold assent at pleasure, part and mangle, diuide with times, seasons, and priuate respects; or resigne it selfe to God, with limitation to haue leaue in this or that to liue at pleasure: but it is downe-right for God, and wil∣lingly receiueth whatsoeuer hee saith; what God appro∣ueth, that is pleasing to faith, though crosse to age, edu∣cation, custome, credit, honour, naturall desire and incli∣nation: what God condemneth, that faith disalloweth, though neuer so much countenanced by authoritie, graced by example, attended vpon with honour, dignitie, prefer∣ment, and suting to our disposition. Faith subdueth the strongest passions as well, (and if due and right compari∣son be made) as much as the weakest, and acknowledging the Goodnesse, Mercie, and absolute Soueraignetie of the Lord, yeeldeth it selfe to be led by him, aboue all things that can oppose themselues, and will not giue place to ought that doth set against him. If God bid Abraham leaue all, his friends, his Fathers house, the land of his

Natiuitie, to goe into a strange countrie, hee is straight vpon his iourney, without further questioning hee will be gone, no intreatie will stay him in Mesopotamia. If God comm••nd him to offer his onely Sonne in sacrifice, he is ea••ly vp to doe it. The faithfull soule giues firme and free assent vnto all things reuealed by God, eagerly fixeth the affiance of hea••t vpon the promises, and cleaueth close vnto the Commandements, not only such as suite wi••h his disposition, education, age, but euen those that directly crosse and oppose carnall reason, carnall affecti∣ons, worldly pleasures, and what prouocations soeuer there bee in the world vnto sinne: and not then alone when it may be done without contradiction or resistance, but hen specially when temptations rise, humane reason failes, sinfull lusts hale this way and that, Satan rageth, the world frownes or flatters, our preferment, credit, ho∣nour, life, all lies at stake. In this case, faith lookes di∣rectly nto God, and iudgeth it best to sticke vnto him, from whom comes saluation. For no good can bee equall to that which God promiseth, no euill so great as what he threatens, no course so safe as what he prescribes, no eui∣dence so sure as the t••uth of God, no command so iust as what God requires; the greatest gaine is to loose all for Christs sake if we be called the••eunto; wee should stand so affected to the glorie of God as to shrinke in no triall though neuer so difficult, nor thinke it much to r••sist vn∣to bloud, striuing against sinne: This is the constant certaine iudg••ment of faith, which bringeth forth a set∣led resolution to follow the Lord at all times, and in all things, notwithstanding all opposition.

In particular practice, the faithfull soule may be igno∣rant of some things, and weake in the application of o∣thers: Dauid in a passion may thinke, Samuel hath de∣ceiued him: and Peter surprised with bodily feare may denie his master: but the constant temper of the belieuer is much better; and if by some vnexpected occasion he be

vnsetled, he is neuer quiet, vntill his former resolution be confirmed, and put in practice. For hauing we ghed and pondered all things in an euen ballance, hee is assuredly perswaded, that no outwar•• euill can come in compari∣son with Gods anger, no earthly good is to bee matched with Gods fauour, that transitorie delights a••e deare bought if a man endanger his soule to compasse them; that the sufferings of this l fe are not worthy to bee com∣pared with the glorie that shall bee reuealed: and there∣fore it is infinitely better to cleaue vnto God, though in reproaches, bands, imprisonment, or death, then to enioy the pleasures of sinne for a season.

§. 7. And seeing faith kindly rooted doth spread it selfe to euery branch of diuine truth, cleauing inseperably to the whole, and with closest repose of heart to that which is most excellent and of greatest impo••tance, the obedience which faith produceth, and the worke which it animateth, must be intire, uniforme, and constant. In∣tire not in degree, but in the branches of obedience. Maimed obedience to some duties of the law, lopping off other branches, which accord not with our state, humour and disposition, or gross••ly neglecting them, though no lesse commanded, is an argument of an vnsound and im∣p rfect root whence it spr••ngeth. The practice of some one or few Christian duties, ioyned with the extreame neglect of others no lesse excellent, and necessarie, is no token of faith, but a strong presumption that what good is done, proceedeth from indulgence to corruption. For i•• wee giue our selues to the prosequution of some good works, because we receiue and embrace the word which cōmandeth them, then shall we giue our selues to the per∣formance of euery good work, which the same word doth call for at ou hands: If wee doe this or that good worke cōmanded, because it is sutable to our disposition, passing ouer others that bee crosse thereunto, wee obey not the Lord, but please our selues. The Word of God doth

worke effectually as it is embrac••d, and the considera∣tion of what Christ hath done for vs, will bring for••h in vs the same minde that was in him, a minde to doe his Fathers will in euery point alike sincerely, but with greater intentions, feruour and chearefulnesse, as the weightinesse of the dutie, or opportunitie and season shall require. For true faith assenteth to euery diuine truth as certaine and infallible, cleaueth to euery promise and commandement alike sincerely and vn∣fainedly, sticketh fastest to them that bee of greatest worth, and necessitie, or vpon speciall occasion may most tend to the glorie of God, the comfort of the soule, and good of our brethren; and so teacheth the affections to rise and fall, swell and asswage whether in admiration or detestation, in embracing or loa∣thing, and to put themselues forth in practice, accor∣ding to the different excellencie or indignitie, goodnesse or vilenes of obiects presented to them. It teacheth vs absolutely and intirely to submit our wils vnto Gods will; to affect whatsoeuer hee approues, to hate whatsoe∣uer he disallowes, to loue that best which his Word assu∣reth vs to be most excellent and deare to him, and to de∣test that most, which is most odious and abominable in his sight, though otherwise pleasant to our naturall dis∣position, or not so distastfull as many other matters would be; did we take care for the flesh to fulfill the lusts there∣of. Indeed the faithfull soule may find it selfe more prone to one sinne then another, and more dull to some good duties then other by reason of naturall inclination, state of life, custome, or some other occasion: but, if right com∣parison be made, faith inciteth to hate all sinne and to af∣fect all duties of holinesse one as well as another. A man sick of diuers diseases but one predominant, may be cured of it as much as of any of the rest, and yet be more trou∣bled with the remainders of it, because it had deepest root and greatest head: and so euery member of corruption

may, be truely mortified, and yet the stronger passions before, though in proportionable degree tamed and brought into subiection as much as the rest, may be the most troublesome: which the faithfull doe ackowledge, bewaile, and endeuour to redresse keeping them vnder with greatest care, and striuing against them with all earnestnes. This fight against corruption is constantly main••ained by faith, and constantly it cleaueth to the word of grace as much better then all carnall or worldly allurements, whereby we might be drawne aside into sinne, and so it bringeth forth constant obedi∣ence to the will of God. The good ground, are they, which with an honest and good heart hauing heard the word, keep•• it, and bring forth fruite with patience.

CHAP. VI.

Of the Speciall obiect of Iustifying. Faith.

§. 1. FAith seeketh not life and saluation in the threatnings, prohibitions or commaun∣dements, though it worke by loue, and earnestly contend against corruption: but acknow∣ledging its imperfection in working, and renouncing all confidence in workes or in our selues, it resteth vpon the promises of mercie in Iesus Christ, or word of re∣conciliation, which is called the word of faith. The more firme and liuely our faith is, the more sincerely it worketh the better wee discerne and vnfainedly acknowledge our imperfections, and disclaime all affyance in our owne righteousnesse and the more faithfully we renounce all confidence in our workes, the more earnestly wee seeke for saluation only by Christ. Faith resteth vpon Christ as Mediatour or as God and Man obeying to the cursed of

of the crosse, that from the grace o God we•• might obtaine pardon of sinne, and be accepted as righteous vnto life. For this wee are alway s ••o haue in Minde, that Christ is the obiect of fai h not abstractly and na∣kedly considered, but Christ with his benefits, Christ lifted vp as the brason serpent, Christ set forth as a pro∣pitiatorie sacrifice for our sinnes, Christ as our redeemer from sinne and death, Christ as he is set forth to the be∣lieuer: and thus to receiue Christ and belieue on him, is to belieue and receiue in him ransome from sinne and death. Christ and his Apostles testifie that this is specially to bee pre••••hed, viz remission of sinnes in and through Iesus Christ: This the faith of all the Sain••s, [through it haue respected euery part of the word] hath in speciall manner respected, craued, embraced. But that which is specially to be preached and belieued, that which the faith of all the Saints hath alwayes in speciall manner respected, desired, craued, and obtained, that is the speciall obiect of Iustifying faith. If at any time wee read,a that the beliefe of a temporarie promise was ac∣counted for righteousnesse, it is, because it doth in be∣lieuing the thing temporall, apprehend himb in whom all the promises are yea and Amen: who is at least the re∣moued obiect of iustifying faith in euery thing it appre∣hendeth. Thus Abraham belieuing the promise of seed, did apprehend that blessed seed which had from the begin∣ning beene promised, and saw his day. Neither did he looke at the power of God, but to sustaine his beliefe of a seed before promised, against the temptations wherewith he w s exercised. Expresse mention of the speciall mercy of God we finde not in the sermons of the Apostles: but it doth euidently follow of those things which are prea∣ched by them. For remissiond of sinnes doth presuppose the mercie of God, and the speciall subiect of their prea∣hinge is remission of sinnes by and for the death and re∣surrection of Iesus Christ. That which first pricketh and

spurreth the soule to Christ, that giueth vs to vnder∣stand what the soule principally reacheth at, and receiueth in Christ. But sinne and death vrge the soule for mercy and life to bee obtained pricke and spurre the soule to goe forth of it selfe and receiue Christ and rest vpon him, as he is offered in the Gospell: Therefore it principally layeth hold on the free promise of mercie couering sinne and deliuering from death. The confession of Peter and the rest of the Apostles [for he made an∣swere for them all, as the question was propounded to them all] was no more in words, but of Christs office, Thou art Christ; and his nature, The sonne of the liuing God. But shall wee thinke the faith of the Apostles, to b••e nothing but a bare assent of Minde to that which they professed of Christ? Th••n shall we make the Deuill himselfe to be as good and true a belieuer as the Apostles; for he professed as much, O Iesus of Nazaret, I know who thou art, &c. Noe doubt the Apostles rested vpon Christ for saluation, and belieued in him to bee that to their soules, and for their vse and comfort, which they belieued him to be. The subiect matter of their faith in that point was, that Iesus was the Christ: the manner of belieuing was with the heart relying vpon him for saluation. The faith of Abraham, was not a bare as∣sent giuen to the promise of God, but a confidenec in the speciall mercie of God: for hee rested vpon the p••omise, not onely in regard of his posteritie, but also in regard of Christ, according to that which is saide: In thy seede shall all nations of the earth be blessed: which seede the Apostle teacheth to be Christ, and the blessing he inter∣preteth to bee redemption from the curse of the law, and iustification by faith. Abraham then belieuing the remission of sinnes in and through Iesus Christ of necessi∣tie it will follow, that his faith was directed vnto and exercised about the speciall mercy of God in Iesus Christ. How then doth the Apostle set out Abrahams full be∣liefe

in this, that he was assured that hee who had promi∣sed was able also to doe it? Not because Abrahams faith did iustifie him as he did belieue the power of God; but because his iustifying faith which was fixed vpon the gracious promise, did sustaine it selfe by the consideration of Gods power in time of tryall betweene the promise and the execution. Abraham had a promise of seed; but the execution is deserrod, whereupon his faith is assailed thus: Abraham thy body is dead, thy wife hopelesse that way which things foiled Sarah for a time. Now when Abrahams faith on the promises is thus set vpon, against these arguments of vnbeliefe, faith opposeth the alsufficient power of God, and sustaineth it selfe with this consideration, God is able. As another time, when he was tempted to offer vp his sonne in sacrifice, he verily belieued he should receiue him againe, because God was able to raise him vp againe. Beliefe of Gods power is not the act of iustifying faith, as it iustifies, but the consi∣deration of Gods power is a prop and stay to faith a∣gainst manifold temptations. And so wee shall finde, the Almightie power of God often aledged to confirme the weake and wauering heart. As for Sarahs laughing, thinking it impossible to haue a childe, the Lord saide to Abraham, Is any thing hard or impossible to God. And againe to Moses obiecting, whether all the fish in the sea should bee gathered for food for Israel in the wildernesse; The Lord answered, Is the Lords hand waxed short, thou shalt see whether my word shall come to passe or not. And to the virgin Mary desiring to bee further conformed touching the promise of God, the Angell makes answer, with God nothing is impossible. As for the faith of the Centurion so much commended by our S••uiour Christ, it might bee a steppe or meane by which he w••s raised of God to a true faith for iustifi∣cation by the Messias; or it may bee, it was some effect of a iustifying faith: but in it selfe, as he did onely be∣lieue

the power of Christ to heale his seruant, it did not iustifie. Our Aduersaries themselues will not say that naked assent to this truth, that Christ by his bare word was of power to cure his seruant absent, is sufficient to iustifi∣cation, which yet is the substance of his confessiion. If they answer that the profession of his faith is here men∣tioned according to the present occasion: They must withall confesse it followeth not, that because none o∣ther act of his faith is here expressed, therefore there was nothing further in his faith vnto iustification before God. Surely if hee be belieued to saluation, he belieued some∣what else that made him to belieue what is here noted: he belieued some what else, that made him to say, Lord I am not worthy that thou should'st enter vnder my roofe. Christ is euery where made the thing which faith em∣braceth to saluation, and whom it doth looke vnto and respect, as it doth make vs righteous in the sight of God. God so loued the world, that he gaue his onely begotten sonne, that whosoeuer belieueth in him should not perish, but haue euerlasting life. I am the resurrection and the life he that belieueth in me, though he were dead yet shall he liue. And by him all that belieue, are iustified from all things, from which yee could not be iustified by the law of Moses. Belieue on the Lord Iesus Christ, and thou shalt be saued, and thy house. That they may receiue forgiuenesse of sinnes, and inheritance among them which are sanctified by faith that is in mee. Being iusti∣fied freely by his grace, through the redemption which is in Iesus Christ: whom God hath set forth to be a propitiation through faith in his bloud for the remission of sinnes that are past, through the forbearance of God. It is with vs as with malefactors; the kings pardon onely receiued doth acquit them, and restore them to libertie: and Gods mercie in Christ couering sinne receiued by a liuely faith, doth set vs free from feare of damnation. It is true, that iustifying faith doth giue assent to euery article of

faith and cleaue to euery Commandement: but it obtai∣neth remission of sinnes, as it receiueth Gods pardon in Christ. To him giue all the Prophets witnesse, that through his Name, whosoeuer belieueth in him, shall receiue remission of sinnes. Righteousnesse is eue••y where tied vnto faith, euen to faith in Christ, whom only it doth and can looke vn••o as it iustifieth. I count all things but losse, for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things losse, and doe iudge them to bee dung that I might winne Christ. And might bee found in him, that is, not hauing mine owne righteousnesse, which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God through faith. For looke as nothing in a poore man can make him rich, further then it doth get riches into his possession; so nothing in vs sinners can make vs righte∣ous to life, further then it doth lay hold on such a righte∣ousnesse, which can take away sinne, and make v•• righ∣teous to the receiuing of life eternall. Fai••h is c••lled the faith of Christ, because Christ is he whom faith doth ap∣prehend and receiue to righteousnesse and life, according to that of the Euangelist; He that belieueth on the Sonne of God hath life euerlasting. That is the principall obiect of faith, for which embraced and receiued by faith, eter∣nall life is giuen from grace. But eternall life is giuen of grace for Christ embraced or rested vpon by Faith.a To belieue Christ dead and risen, as the Apostles taught him, is true beliefe: but that is not barely to belieue the histo∣rie of his Death and Resurrection, but the fruits and be∣nefits thereof, and that wi••h the affiance. It is so to belieue the Death and Resurrrection of Christ, as thereby to looke for forgiuenesse of sinnes: which is to put our trust in the speciall mercie of God through Iesus Christ. This is plaine by the words of Martha; for when Christ as∣ked her, Doest thou belieue this, that whosoeuer belieueth on me shall not die euerlastingly; She answereth, yea Lord,

I belieue that thou art Christ: that is, I cannot doubt, but that those that cleaue to thee shall haue life euerla∣sting, teaching that these confessions imply an affiance and trust of all good through him. The Eu••uch his pro∣fession was, I belieue that Iesus Christ is the Sonne of God: but the faith of this Eunuch wa•• a particular confi∣dence of heart, whereby he embraced Christ his Sauiour; and belieued on him for his particular benefit and com∣fort. Nathanael professed of Christ, that hee was the King of Israel, that he was the sonne of God, and so much in generall the Deuil•• belieue and know: was Nathanaels faith nothing but a bare perswasion that Christ was the Sonne of God? yet it was a perswasion ioyned with af∣fiance, for he rested vpon him, and so belieue•• the promise of mercie in him. God hath raised vp Christ to bee a Prince and Sauiour, to giue repentance to Israel, and forgiuenesse of sinnes: and to belieue Christ a Prince and S••uiour raised from the dead, and set at the right hand of the Father, doth imply trust and affiance in him for for∣giuenesse of sinnes and life euerlasting through the grace of God.

§. 2. It is obiected, that to belieue the power of God is Iust••fying faith: for our Sauiour required no more of the blinde man, then to belieue that hee was able to heale him. And the Leper seemeth to doubt of his will, but wa•• well perswaded of his power. But it is one thing to looke vnto Christ for bodily health, or to receiue a tem∣porall blessing: another to belieue in him to Iustification. For the faith which Christ requires to Iustification, is such a faith as doth acquite vs from our sinnes, and doth procure vs righteousnesse: But many were healed by our Sauiour, that (for ought can be proued) were not acqui∣ted from their sinnes. And if these blin••e men had only belieued that he was able to ••ure the malady of their eies, notwithstanding this their faith, their soules had beene vncured, their sinnes vncouered. Many that were cured of

their bodily infirmities, were also healed of their spiritu∣all diseases: not because they belieued his power to helpe them, but because they relied vpon him as their only Sa∣uiour.

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

It is againe obiected, that in the Creed is contained the whole obiect of Iustifying faith: But in it there is no mention of the speciall mercie of God. In this obiection there is a two-fold mistaking; for in the Creed is contained the obiect of faith which is belieued, that is, the summe of doctrine to be belieued to saluation is there explained: But here we speake of the obiect of Iustifying faith, by which we belieue. The doctrine of faith is one thing, the priuate act of the heart relying vpon the promises of mer∣cie another. Now when we enquire, what is the obiect of Iustifying faith, the question is not what is the summe of

faith, or of the articles to be belieued, but what the faith of the heart in all these articles which it belieueth, doth first and principally looke vnto, rest vpon, and receiue to saluation. For when all Christians professe and historical∣ly belieue all the Articles of the Christian faith; yet many are not iustified or saued, because they belieue not as they ought: whence it is euident, that b••re assent to the Arti∣cles of Religion, is not that faith which iustifie, or s••ues, but another of farre different nature is required, if wee would bee pertake••s of these blessings. Againe, verball mention of Gods speciall mercie there is not any in the Creed, but really it is in••luded. For to belieue in God, is to depend vpon his mercie reaching to the pardon of our offences. To belieue in Christ is to relie vpon him as the authour of redemption, reconciliation, and peace with God: which doth necessarily imply the speciall mercie of God. And in the Creed we belieue the remission of sinnes, which article cannot bee explained according to the do∣ctrine of the Gospell, without beliefe in the speciall mer∣cie of God, and confidence thereon. The conclusion is, The Word of God is the generall obiect of Iustifying f ith, the speciall promises of mercie and forgiuenesse in Christ Iesus, is the speciall obiect of faith as it iu∣stifieth.

§. 3. This beliefe in the rich mercie of God, frameth the Image of God in our hearts, and imprinteth the ver∣tues of Christs death vpon the soule, as by application the seale doth set it stampe vpon the waxe. A man cannot walke in the Sunne, but he must beare it hue: no more can he belieue in the grace and mercie of God to the par∣don of his offences, but he must beare the Image of Gods mercie vpon his soule. And so faith in Christ, doth incite to the vniforme studious practice of pietie towards God, who of his gracious, free, vndeserued loue and mercie is pleased to repute Belieuers as his Sonnes by adoption, and compasse them with his fauours; and of mercie, kind∣nesse,

long-suffering, forbearance; forgiuenesse towards men, looking to God for it patterne, whom it must and ought to follow. The Belieuer cannot put on Christ as a Iustifier, but he must put on the bowels of mercies, kind∣nesse, humblenesse of minde, meeknesse, long-suffering, forbearance, &c. and the closer he putteth on Christ vnto righteousnesse, the mo••e quicke and operatiue bee these graces of th•• Spirit, & more liuely the operations thēselues that issue from thē, as quickned & animated by that faith.

CHAP. VII.

Iustifying faith is a particular and certaine confidence, resting vpon the mercie of God in Christ for pardon and forgiuenesse, not an assured perswasion that our sinnes be alreadie pardon d and forgiuen.

§. 1 IVst fying faith doth not onely belieue the promise of mercie in generall; as that there is fo••giuenes for them that lay hold vpon it: but it relieth vpon the promise for our owne particular, and d••pends wholly thereupon, looking after no other helpe. For trust or confidence importeth the application of some good to him, that trusteth: and so he that casteth himselfe vpon the promi∣ses of mercie, drawes neere vnto Christ, throwes himselfe into his armes, and graspes about him with all his might. Looke how the poore Infant affrighted with the appre∣hension of some danger, clinges close to the parent for succour and defence: or a man in danger of drowning layes hold vpon some willow that growes vpon the bank, and hangs thereon for safetie: so doth the soule pursued by the terrours of the Law, and affrighted with the vgly sight of sinne, flie with speed vnto Iesus Christ as hee is held forth in the Gospell hang vpon him, and to die for it will neuer loose his hold. For in him it apprehends plentifull redemption, and out of him it knowes no suc∣cour

is to be ••ound. In this sence, faith applyeth the pro∣mise of grace to a mans selfe in particular, that is, it par∣ticularly relieth vpon the grace of God in Iesus Chr••st to obtaine pardon and forgiuenesse. Euen as they that were stung with the fierie Serpents, did come and looke to the brazen Serpent, belieuing to find the healing of those deadly stings that were fastened in them: Thus a soule stung with sin and feare of damnation, commeth by faith to Christ, relying on him, trusting to finde in and through him, cure of those deadly euils wherewith it is wounded.

If a Prince should offer a generall pardon to Rebels, causing it to be proclaimed, that if they would lay downe armes, submit themselues and flie to his mercie, they should be receiued to fauour, and wee should see many heereupon cast downe their weapons, and sue for mercy, would wee not presently know, that they belieued the promise, that they should bee pardo∣ned: So when Christ saith to sinners, come vnto mee, or belieue on mee, and I will ease you, what faith (thinke we) haue sinners, who resort vnto him? Is it not a beliefe, that he will (according to his word) deliuer them from sinne and death, and restore them to life eternall? If there bee a particular word, or that which is equiualent then there is a particular faith. But there is a particular word, or that which is equiualent. For the thirstie, and barren soule, that is stung with the terrours of the Law; they, that labour & are heauie laden, are inuited to come vnto Ch ist, and exhorted, intreated, perswaded, com∣manded to belieue; & the promise is, Whosoeuer belieueth in him, shall not perish, but haue euerlasting life: which is as much as Thomas thou art burdened and doest la∣bour, thou art wearie and thirstie, come thou vnto mee, behold, I inuite; belieue thou, for vnto thee doe I reach forth the promise of mercie, receiue it, and thou shalt ••iue. Fo•• the particulars are euer in their generals. How can we proue, that Iohn or Iames are by nature vnder

wrath and the curse? otherwise it cannot be proued then thus, Cursed is euery one that continueth not in all things, that are w••itten in the booke of the Law to doe them. How can we proue that Thomas or Peter are bound to loue the Lord, and to abstaine from murther, fornication, theft; but because it is said to all men, Thou shalt loue the Lord, Thou shalt not steale? &c. And thus it is said to all, Let euery one that is a thirst come vnto me, and drinke, Be∣lieue in the Lord Iesus, and thou shalt be saued: whence euery thirstie and burdened soule may conclude, I ought to b••lieue, God calleth and commandeth me to belieue; he hath giuen me his promise, and offers mercie, and be∣lieuing I shall be saued. The faith of true Belieuers goeth further then the faith of Deuils can doe. But th••y may, and doe belieue or know, that Christ died in generall for sinners, and that they shall be saued who belieue in him. If Iustifying faith haue not in it some particular confi∣dence, then it is not opposed to despaire, so as to expell it. For things that will not endure the one the o∣ther, most haue contrarietie; as fire and water: if the one doe not fight and driue forth the other, then may they dwell together. But true faith and vtter despe∣ration cannot stand together, but doe expell each other. Moreouer true faith in Christ doth breed confidence and boldnesse, according to that, Let vs enter with confidence and boldnesse through faith on him. True faith therefore hath in it particular confidence in the grace of God. For as nothing can make hot, which h••th not heate in it selfe: ••o can nothing make confident, which after some manner hath not confidence in it. Toa receiue is to take in par∣ticular to a mans selfe, or to apprehend and lay hold of for conueying a thing to himselfe. But tob belieue on Christ and to receiue Christ doe both import the same thing. Therefore to belieue on Christ, is to rest vpon him for the conueying of his benefits particularly vnto vs. Meate nourisheth not vnlesse it be eaten and digested: a plaister

heales not, if it be not applied: a potion will not worke' if it be not receiued. Christ is the true bread of life, that came downe from Heauen, vpon whom we must feed by faith, if we would be pertakers of his benefits: and feed vpon him we cannot, if we doe not particularly belieue in him for our selues. The worke of redemption remaines proper to Christ: but the benefit of his death is commu∣nicated to euery member of his misticall bodie for their iustification: And how can wee hope to haue our sinnes forgiuen, if we be not made one with him by faith? and rest vpon the promise made in him for pardon? That pro∣fession which Paul makes, may here bee considered; I know in whom I haue belieued, and I am perswaded that he is able to keepe that thing wherewith I haue entrusted him, or deliuered vp to his keeping: where it is apparant, that to belieue is to commit our selues to Christs trust or keeping, or to rest our soules vpon the performance of the gracious promises, which God of his rich grace in Iesus Christ hath made vnto vs.

§. 2. This faith is certaine, though mixed with many doubtings by reason of our weaknesse: Certaine and assu∣red in regard of the euent and thing belieued, not in regard of the sense and feeling of him who belieueth. Whether his heart be stedfast in faith, or trembling through much vnbeliefe, yet vnfainedly belieuing with a welrooted con∣fidence (though with much vnbelief) he shalbe sure of the thing promised. For the promise is made good to him that truly receiueth it, not for the stedfast manner of receiuing, but for the thing receiued, which is Christ. Now looke as a trembling palsey hand may take the same thing, which a more steddie one doth take, though the manner be diuers, the one taking it with shaking, the other without any trembling: so an heart of faith, which yet shaketh and doubteth through much vnbeliefe, may take Christ, as well as an heart doth, which is more fully perswaded: and therefore shall haue the grace promised for his sake,

who is receiued by faith. The promise is vniuersall, Who∣soeuer belieueth in Christ shall not perish, but haue euer∣lasting life: it is not, whosoeuer is fully assured or cer∣tainly perswaded of his saluation, but whosoeuer vn∣fainedly bel••eueth in Christ, shall be saued. Now many a poore soule may cast himselfe vpon Christ, and lay hold vpon him with purpose through Gods grace neuer to leaue him, as being assured without wauering in this par∣ticular, that it is best both simply and in comparison to draw neere vnto God, and relie vpon his grace; and so in euent is sure of saluation, who yet would giue a world to be assured of Gods fauour, and fully perswaded that his sinnes are pardoned. An house well builded vpon a rocke is as sure as the foundation: euery thing hanging on a pin or pegg is as sure as the pin or pegg on which it hangeth: True faith firmely groundeth it selfe vpon the faithfull promises of God, and receiueth them as better then life it selfe, from which it will not bee with-drawne by any carnall allurements: and therefore in euent it cannot mis∣carrie, for the ground is firme and vnchangeable. The truth of God in it selfe is more certaine then any thing that can bee apprehended by the senses but it is not euer∣more so apprehended by vs: and faith which buildeth vpon the infallible truth of God, comming to him when he calleth, relying vpon his grace, because hee hath spo∣ken, is in euent no lesse sure, then the foundation vpon which it leaneth is certain & vnmoueable, but in the sense of the belieuer it is not alwayes so, neither are matters of faith receiued by vs with such certaintie, as are other things subiect to the senses, in themselues lesse certaine. Things are to vs according as we conceiue them, which is not euer answerable to the euidence of the thing in it selfe, or to the certaintie in regard of the euent. Things most sure in themselues are sometimes but dimmely dis∣cerned of vs, because our eye-sight is imperfect: and things lesse euident in themselues doe appeare to vs most

cleare and manifest, when they come within the compasse of sense or reason remayning in vs. Besides, the promises of mercie in Christ being the highest and most spirituall, it is the hardest point of seruice in Christian warfare firm∣ly to belieue them: and the da••ly weaknesses which wee espie in our selues, the many and strong passions which stil warre within vs, and many times preuaile, doe impell the minde to distrust. When a Christian calleth to mind what strength worldly allurements haue in him, how often hee yeildeth vnto assaults in many pettie temptations, how weake and fraile, dull and negligent hee is in the duties of Christianitie and his particular calling: the conscious∣nesse of these things will, no question, trouble the eye of faith. Not that the comfort of a Christian is grounded vpon his strength of grace or any good worke that is or can be done by him: but because his beliefe in the mercie of God cannot be greater then his strength to ouercome worldly allurements, wherby hee might be withdrawne from God, or care to yeeld vniforme, sincere and constant obedience to all Gods Commandements. Againe, it is one thing to haue a thing surely, another thing to know I haue it surely. We seeke many things that we haue in our hands: we haue many things that we thinke we haue lost: so a Belieuer, who hath a sure beliefe, yet doth not al∣wayes know that he so belieueth, seeketh but findeth it not; nay, thinketh he is altogether without faith, when he hath it vnfainedly. A man vnregenerate that is wholly corrupt seeth little or no corruption in himselfe: yea, af∣ter due, serious and long examination many disorders may secretly lurke in the heart of a man sanctified, which he doth not espie: And is it then any maruell, that a true Belieuer should be vnable (sometimes at least) to say that he doth belieue? yea, that hee should not find it, though he make diligent search and inquirie into his owne heart about it. Looke as children liue in the wombe, and know not themselues, that they doe liue: so it is with many true

belieuing soules, who long belieue, before they come to see themselues belieue, and bee able by a reflexed ope∣ration of minde to say, I know on whom I haue belie∣ued. A man of a contrite spirit, belieuing that h s sinnes are pardonable, earnestly desiring remission of sinnes by the merits of Christ, and resting vpon Chr••st alone for saluation, assuredly he receiueth forgiuenesse, ••lthough he be vexed with scruples and temptations, and want the as∣surance and perswasion in himselfe that his sinnes bee re∣mitted. For faith is necessary to saluation: but full assu∣rance that I do belieue in that sort, is not of l••ke necessitie. And if a man may belieue vnfainedly, who is not fully assu∣red that he doth so belieue, then faith may be certain in the euent, when it is not certaine to the sence of the Belieuer.

§. 3. But what faith is necessarie, to wit, on mans part to Iustification? Is it an assured perswasion of our particular election, or that our sins be alreadie pardoned and forgiuen? No: It is one thing to rest on Christ o∣beying to the cursed death of the Crosse, that I may ob∣taine pardon and life euerlasting from the grace of God, which is the act of true beliefe, required to Iustification: another to belieue that I am one of Gods particular elect people, and that my sinnes are pardoned and done away: which is a priuiledge of grace granted to him who belie∣ueth, is sealed by the Spirit, and knoweth assuredly that he belieueth. It is not an action of Christian faith preui∣ous or fundamentall to Iustification, for a man to belieue himselfe to be one of Gods elect: for wee come to know our election by the effects thereof, as Faith, Iustification, Sanctification. Wee must first reade the effects of Gods loue in our hearts, and see that he hath wrought in vs the sauing graces of faith, loue, hope, feare, &c. and sealed vs by the spirit of promise, before we can come to know his eternall decree and purpose towards vs: therefore the be∣liefe of our particular election is an act of faith follow∣ing Iustification, not precedent to it. No man is iustified

by belieuing himselfe to be Iust, nor pardoned, by belie∣uing that he is pardoned: but if his beliefe be true, he must be truly Iust, before hee can or ought to belieue himselfe to be Iust, and actually pardoned, before hee can be assu∣red that he is pardoned. This is the order of spirituall bles∣sings conferred vpon vs in Christ, Faith is the band wher∣by wee are vnited vnto Christ: after Vnion followeth Communion with him: Iustification, Adoption, Sanctifi∣cation, be the benefits and fruits of Communion: Being made sonnes by faith, God sends forth the Spirit of his Sonne into our hearts, crying, Abba Father; and this Spirit beareth witnes with our spirit, that we are the chil∣dren of God; assurance or certaine perswasion that our sinnes be pardoned, followes this witnesse of the Spirit, as the fruit and effect thereof. In which it is most mani∣fest, that faith in Christ is before Iustification in order of nature, though not in time; and Iustification is prece∣dent to the sense & feeling of remission: and therefore that belief which is required on our part to Iustificatiō cannot be an assurance that our sins be pardoned already, vnles the same thing be before & after it selfe, & a man be pardoned before he belieue, or assured that he is pardoned, before it bee granted, or that act of faith which cannot be but in a person alreadie iustified, must go before the pardon of sin. The promise of remission of sinnes is conditionall, and becommeth not absolute, vntill the condition be fulfilled, either actually or in desire and preparation of minde. This is the word of grace, Belieue in the Lord Iesus Christ, and thou shalt bee saued: when doth this conditionall proposition become absolute? when we belieue? What? that our sinnes are pardoned: No: but when we belieue in Christ to obtaine pardon; which is the thing promised vpon condition of beliefe. Assurance that our sinnes bee pardoned is concluded in a practicall Syllogisme thus; He that truly belieueth in Christ hath obtained pardon of his sinnes: But I belieue: Therefore my sinnes are pardoned:

where assurance of the pardon of sinne is a conclusion drawne from a two-fold ground, the one expressed in Scripture, the other euident (if true) by the testimonie of the renewed conscience, and presupposeth that hee be∣lieueth, and is assured that he doth belieue. Now if assu∣rance of remission be concluded from this ground, that he belieueth, and knoweth certainly that hee belieueth, then the beliefe which is required on our parts to Iustification cannot be an assurance that our sins be washed away al∣readie. For if we take the word belieue for a perswasion that our sinnes are done away, then the Syllogisme run∣neth thus; He that is assured of the pardon of his sinnes, his sinnes are pardoned. But I am assured of the pardon of my sinnes: therefore my sinnes are pardoned. Faith re∣ceiueth the pardon of sinne, as it is profered in the word of grace, and groundeth it selfe solely and imme∣diately vpon the promise of God in Iesus Christ: But the ground, whereupon a sinner in himselfe guiltie should build assurance that his sinnes are pardoned, without some other act of faith comming betwixt the promise & that assurance, there is none. The Gospell offereth pardon to the thirstie and burdened, if hee will receiue it: assu∣reth them of pardon, who haue embraced the promise: but where shall wee finde ground, whereupon the guiltie person who belieueth not to remission of sinnes may bee assured, that his sinnes not actually pardoned, are yet par∣doned and blotted out of Gods remembrance? Faith ta∣keth the pardon presented to it in the word of promise, and trauailing with it, bringeth forth actuall remission of sinne, which vpon our faith we receiue. Assurance is not before pardon, nor actuall remission before faith, vnlesse the effect be before the cause, and the same thing be both cause and effect. To be••ieue in Christ to saluation is to receiue him. But to receiue Christ as hee is offered vnto vs in the Gospell is not to be assured that our sinnes are al∣readie pardoned in and through Iesus Christ, but to rest

vpon him for pardon. Before the act of iustification faith hath for obiect this proposition concerning the future, To mee belieuing my sinnes shall bee forgiuen: but after the promise is receiued and pardon obtained, it hath this proposition concerning the present or time past, To me belieuing in Christ my sinnes are forg••ued. And thus the horned argument of the Iesuite, whereby he would proue, the speciall mercie of God not to be the obiect of faith Iustifying, and our doctrine in that point to b e grosse and absurd, is easily vntied, For thus he reasoneth; Iustifying faith goeth, before Iustification: But faith in the speciall mercie of God followeth Iustification. For hee that belieueth the pardon of his sinnes, is either iust before or not iust; if iust before, then faith iustifye••h not; if vniust; then belieuing that his sinnes bee pardo∣ned, he belieueth a lie. Our answere is, that speciall faith hath the sundrie acts; but to this purpose specially two. The first heartily to desire, earnestly to thirst after, humbly to intreate for acceptation and confidently to rest vpon the promise of free remission: The other comfortably to assure and perswade, that that is granted, which was desired and receiued in promise. Faith by her first act ob∣taineth and receiueth pardon, and doth not finde vs iust, when wee begin to belieue: by her second act, shee doth not actually iustifie but finding the thing done, certifyeth and assureth vs of it. So then speciall faith in her first act, is before Iustification, and procureth, obtaineth and receiueth pardon, but then shee hath not the per∣swasion of it as alreadie done in her second act shee pre∣supposeth the thing done, and alreadie obtained, and so truely perswadeth the belieuer of it, but procureth not the doing of it. Before Iustification faith seeketh and receiueth the promise of forgiuenesse: after Iustification, it comfortably assureth of the blessing obtained: in both it hath for it obiect the speciall mercie of God in Christ. Faith receiueth Christ offered in the Gospell and it per∣swadeth

and assureth of pardon in Christ receiued: both these bee the acts of faith, sometimes expresseda in the definition of Iustifying faith: but if we speake of faith as it iustifyeth it peculiarly embraceth Christ with his be∣nefits as he is profered in the word and Sacrament. For faith which is required to Iustification is not a perswasion or knowledge of things alreadie possessed, but a confi∣d••nce of things promised and vpon belieuing to bee obtai∣ned, which in the order of causes, not in time, doth goe before remission of sinnes. Who knoweth not, that we must belieue, that we might be iustified? Iustified, I say, and not certified of Iustification by the benefite of faith. The Scripture is cleare; Belieue, and thou shalt be saued, God iustifieth the circumcision by faith; and the vncircum∣cision through faith. Doe not these, and many the like passages shew, that Iustification and not onely the sense and manifestation of Iustification alreadie obtained, doth depend on faith.

§. 4. It may bee said, we are iustified before in Gods decree. Indeed whom God doth iustifie, them he decreed to iustifie from all eternitie, but whereas election is mani∣fested by faith as by its effect, iustification doth depend vpon faith, as its cause, and wee are iustified by faith as the instrument thereof. For election is an act immanent and eternall, but iustification transient and in time, in∣ferring some change in the person iustified, not physiciall, but morall & in respect of state, whereby it comes to passe that the person is in another condition and account then he was before. In briefe, the act of faith preswading of the pardon of sinne alreadie obtained by belieuing, and glory∣ing in the sense of Gods mercie, must bee distinguished from that act of faith which iustifieth; and is a leauing or staying vpon Christ to obtaine remission; the priuiledge of grace and comfort which comes to the soule by belie∣uing, must be distinguished from the condition of the couenant, which is required on our parts, before wee

can obtaine pardon. This is the rather to be noted, be∣cause the maine cauils of the papists against our doctrine touch••ng particular confidence in Gods mercie, and cer∣tainetie of saluation, are grounded vpon this surmise, that wee make that faith, which is an assured and certaine per∣swasion of our particular election, iustific••tion and salua∣tion, to be the sole cause, to wit, on Mans part, of Iusti∣fication: whereas Iustification it selfe must goe before the assurance of it, and such▪ persons▪ onely can haue true assurance and certaintie of their Iust fication, election, and Saluation, who doe vnfainedly belieue and know assuredly that they belieue as they ought. And it makes much for the comfort of many faithfull people, who commit their soules vnto Christ Iesus, and depend vpon him and no other for saluation, who yet are much per∣plexed, as if they had no faith nor could doe ought pleasing vnto God, because they want this certaine assu∣rance of the remission of their sinnes; whereas if they had learned what it is to belieue vnto Iustification, and trust vnto the promise for pardon, they might for the present take comfort in this, that notwithstanding their feare, they relie vpon Christ ••nd commit their soules vnto God as to their faithfull Redeemer, and might with more ease and speed grow vp vnto the desired comfort and assurance, when they should distinctly perceiue and discerne the ground•• of faith and assu∣rance, by what steps and degrees they must clime from the one vnto the other.

CHAP. VIII.

By faith a true belieuer may bee certaine and infallibly assuredly of the remission of his sinnes and eternall saluation.

§. 1. IT is a Principle, common amongst our Aduersaries, that eue••y conclusion issu∣••ng from one proposition reuealed ex∣pressely in Scripture, & another clearely and certainely knowne otherwise, and by euident and good consequent added vnto it, b longs to faith and is belieued by no other habit, then of faith. As for exam∣ple; All the dead shall rise. Peter is dead: therefore Peter shall rise. The conclusion is Theologicall and belongs to faith, though it be not expressely written, that Peter is dead, or that he shall rise againe. So it is in this present matter; All that belieue sh••ll bee saued: this propositi∣on is of faith because it is immediately reuealed and ex∣pressely written. But I belieue; this is certaine by the testimonie of the renued conscience, to him that hath proued himselfe to be in the faith. The conclusion, there∣fore I shall be saued, is certaine by faith: because it is inferred of one thing belieued, and another that is eui∣dent. And although the holy Ghost, not tying him∣selfe to termes, doe somtime call it knowledge, yet cal∣ling it againe belieuing alone, or belieuing and knowing, it is manifest such a knowledge is intended, as not only flowes from the principles of faith, but also is reduced to the same habite. For with what other eyes can the soule behold the heauenly light of the Gospell. How shall that confidence, ass••rance or certainetie which is created by the mixture of the light of the Scripture, with the light of a good conscience renued by the holy Ghost, be∣long

to any humane knowledge, when the Scripture saith expressely, The promise of the Spirit is receiued by faith; and whe••esoeuer in all the Byble, the Gospell is reuealed, men are called vpon to belieue. And if there be granted a certainetie of a mans owne speciall standing which certainetie arises from the Scriptures, one ground thereof being a proposition or sentence immediately diuine, the other inferred and concluded from that which is diuine: it must bee granted also, that it is a worke or effect of faith. The Scripture reports how many of the children of God were tried by mocking and scourging, by bands and imprisonment, they were stoned, hewen asund∣der, tempted; they wandered vp and downe destitute and afflicted: All which the Apostle saith, They did by faith and confidence of the promises; and yet their assu∣rance was no other, nor otherwise begotten, then the ordinarie assurance of all Gods children, which is con∣cluded by ioyning the light of their conscience kindled by the holy Ghost, and ruled by the Scriptures, to the immediate light of the conditions reuealed in the Scrip∣tures. Faith which is belieued or the doctrine of faith is written in the word of God, the holy Scriptures: but faith whereby wee belieue, or of the heart, is written engrauen, rooted in the heart out of the word of God by the holy Ghost, and knowne, not belieued, by the testimonie of the renued conscience enlighned by the Spirit and directed by the word: for the rule by which a man discerneth himselfe to belieue, is the doctrine of Gods word, declaring the qualitie of Faith: And the certainetie or assurance which a iust person hath of his particular Iustification, depends vpon the right appli∣cation of two propositions; one immediately diuine and ertainely belieued, Whosoeuer belieueth in Iesus Christ shall bee saued: the other inferred and concluded from hat which is diuine, certainely knowne according to the direction of the word But I belieue.

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

§. 3. The particular certainetie of remission of sinnes and eternall saluation, which Iust persons attaine vnto vpon their Repentance, Faith and Obedience, is not equall in certaintie and firmenesse of assent, to that assu∣rance which they haue about the common obiect of faith; to wit, concerning the articles of Creation, Incarnation, Resurrection, or the like: because these articles are totally and immediately reuealed in holy Scripture; but that his sinnes in particular are remitted, depends vpon an Argument, whereof onely one part is immediately

the word of God, and the other a collection arising vpon reflection and obseruation of a Mans owne qualities and actions and the conclusion is more or lesse certaine accor∣ding to the condition of the second proposition. It is a thing more certaine and euident to faith, that God gaue Christ to die for sinners, that whosoeuer belieueth in him, should not perish, but haue life euerlasting; then it is to my conscience, that I belieue with well-rooted and al-seasoning confidence: I haue greater assu∣rance, that God is faithfull and true, then that my heart is vpright: Therfore I haue greater assurance, that the true belieuer shall bee saued, then that I my selfe am receiued vnto mercy. Albeit faith doe sometimes stagger and wander as touching the very principles themselues and immediate word of God; yet because the truth and certainetie thereof is more easily and better conceiued, they are for the most part more familiarly and readily belieued. But the conclusions, because of themselues they are vnknowne, and haue their light only from the principles, are not so firmely apprehended as the principles themselues, whilest doubts haply may bee cast, least there bee any error committed in the ap∣plication and vse thereof. It is a principle deliuered for assurance of saluation, Belieue in the Lord Iesus Christ: and thou shalt bee saued. Hereupon the faithfull man inferreth to himselfe, I belieue in the Lord Iesus Christ: therefore I shall bee saued. In this either con∣fusedly or expressely inferred, he comforteh himselfe, and reioyceth in God, and in hope thereof chearefully serueth God, calleth vpon his name, in patience expecteth the reuealing of his saluation. And yet often∣times it falleth out, that hee questioneth his faith, and not seeing such effects thereof as he supposeth there ought to be, maketh doubt lest haply he be deceiued, and though the principle be true by which he first belieued, yet hee is iealous lest he haue misapplied it to himselfe.

§. 4. This will appeare in the seuerall states or sorts of true Belieuers. There is a state wherein faith is a smoa∣king weeke, desiring that it could belieue, rather then getting vp to feele it selfe belieue, discouering it selfe by earnest sighes and groanes for mercie, and hanging vpon Christ, though the Belieuer can scarce tell whether hee rest vpon him or no: This faith is certaine in euent, but the Belieuer in this state is farre from particular assurance of his saluation. Againe, though faith bee not troubled, but doe quietly stay on Christ, and taste God good in let∣ting them find peace with him; yet such is the infancie of spirituall vnderstanding in Christians, specially now first conuerted, that they doe not returne into themselues, and iudge of that they doe, and of the great consequence of that they doe. Hence it is that they will tell you, they find God good to them, and goe on chearefully in duties for the present: but they come not to behold the stabilitie of their saluation. The child liues before hee knowes that he doth liue; and knowes he doth liue, before he knowes the cause of life, or the inheritance whereunto he is borne: and so it may be and is with a Belieuer. There is a state in which faith is exercised with temptations from vnbeliefe or otherwise, by which opposition the soule is kept from obtaining this certaintie, being encountred with doubt∣full appearances, which it cannot well answere and cleare for the present. There is a state wherein faith is now growne vp, and hath either out-wrestled, or otherwise is exempted from knowing such temptations: in which con∣dition the faithfull doe perswade themselues, that Gods mercie, and truth and power shall carrie them through vnto saluation: But when now our consciences shall come to testifie through faith and experience this happy estate, we are subiect by neglecting meanes, laying downe our watch, giuing the reines to our lusts, or by secret deser∣tions ere-while to loose for a time this comfortable per∣swasion, the Spirit not speaking in vs by his light as here∣tofore,

and our consciences and faith so hurt and woun∣ded, that the actions of them are troubled, depraued as we see the like befalleth the naturall senses and reason. Wee see through Melancholie what reason comes to imagine, how that some should seeke to kill vs, who neuer thought vs hurt; How the eye thinkes it seeth things yellow and red, when they are nothing so; the taste things bitter, when they are sweet: So the sight of faith and conscience, when nothing but sinne, guilt, wrath, angry desertion ouer-lay it, it seemeth to see euery thing for the time, of like colour to those things wherewith it is possessed. Thus sometimes the strong faith is shaken greatly and strongly assaulted, so that he that vnspeakably reioyced in the sal∣uation of the Lord, by hastie cogitations is brought to say, I am cast out of the sight of thine eyes. And if faith escape these rockes, may not yet a more serious examina∣tion of our wayes, and through fight of our nakednesse, imperfections, and manifold transgressions; the strength of our lusts, the disorder of our passions, our daily failings, and that great weaknesse which in trials wee shall finde in our selues: may not those things, I say, raise feare in the heart of a sound Belieuer, as not altogether without the reach of possible danger, without repentance and greater constancie in performing all Christian duties then hither∣to he hath made proofe of, specially if the apprehension of the multitude and hainousnesse of sinnes bee quicke∣ned by afflictions, or the liuely cogitations of the terrors of the day of Iudgement? Neuerthelesse, as a childe af∣frighted runneth to the Father, looking for defence and helpe of him, euen so in the middest of all feares, temp∣tations, difficulties, and distresses, faith is still running vn∣to God, still importuning him, calling vpon him, expo∣stulating with him, casting it selfe still vpon him, depen∣ding vpon his aide, and expecting of him that things be∣come otherwise then presently they are.

§. 5. Thus faith of adherencie is stronger then faith of

euidence, and beliefe in Christ for remission, then assu∣rance of pardon and forgiuenesse: And as faith in Christ is stronger then particular certaintie of our saluation; so it is it more necessary. For beliefe in Christ is absolutely ne∣cessarie to remission of sinnes, in all them that bee of age and discretion: but assurance comes not at first when we belieue, but by little and little as God seeth it requisite, according to the triall he hath appointed to make of vs. Without faith in Christ as the onely authour of saluation and sole end of faith, with whom our soules seeke perfect vnion, it is impossible to please God: no action, though in it selfe neuer so good or holy, is truly acceptable, vn∣lesse it be quickened and enliued by this faith: But ma∣ny poore soules that want assurance of Gods speciall fa∣uour, are tenderly beloued of him as heires of saluation, & their good works accepted in Iesus Christ. A Christian of an humble and broken spirit, denying himselfe and re∣nouncing the World, belieuing that his sinnes are pardo∣nable and earnestly desiring remission of sinnes by the merits of Christ; resting vpon Christ alone for saluati∣on, and ioyning with this desire and affiance the sincere, vnpartiall practice of obedience to all Gods Comman∣dements, according to that measure of grace which hee hath receiued, without question he shall receiue the inhe∣ritance of eternall glorie, although he may be scrupulous in himselfe, wanting this perswasion and assurance that his sinnes are pardoned. And yet because God hath com∣manded vs to labour for the perfection of all graces, we are sure this must bee intreated for, and haue a promise that it shall be granted, as God seeth meete, both for the time and measure of it.

§. 6. That not only some vncertaine hope and dimme sight of Gods fauour, but euen assurance is to be sought, and may be obtained, is thus manifest. Faith may receiue what the Word doth testifie: for the Word of God is the obiect of faith. But there is a word testifying thus much,

that my particular person beholding the Sonne, and belie∣uing on him, shall haue eternall life, and be raised vp at the last day; that there is no condemnation to me being in Christ. Neither could Iohn with the faithfull belieue Gods loue towards them in particular, if some word did not shew it. For the Papists themselues will not say, that all o•• them were priuiledged with singular reuelation Our Aduersa••ies reply, that there is no Word of God, saying, Cornelius belieue thou that thou shalt bee saued: and where there is no word, there is no faith: for these two are relatiues. This cauill is easily remoued: for that cannot be belieued as out of the Word of God, which is not found in the Word of God expressely, or by conse∣quence but whatsoeuer is found there expresly, or may eui∣dently by direct consequence be deduced thence, that may be belieued as out of the Word of God. Now howsoeuer it be not said in so many syllables, Peter, Thomas, Cor∣nelius thy sinnes are remitted to thee belieuing, yet eui∣dently so much may be concluded out of those generall promises, Euery man that belieueth shall haue eternall life: for the vniuersall doth include it particular. There∣fore the messengers of the Lord of Host, doe giue notice to their Congregations, that the matter which they pro∣claime in the Name of the Lord doth concerne them, and euery of them, saying in effect, To you is the word of this saluation sent. What they say to all men, they say to e∣uery man: what to penitents, to euery penitent; what to Belieuers, to euery Belieuer; what to sinners and vn∣godly, to euery sinner. God gaue his Law to all Israel, speaking to all, as if hee had spoken namely and particu∣larly to euery one, Thou shalt haue no other Gods, &c. May not, ought not a man to inferre thence, I must haue none other Gods, &c. The promise of the Gospell runnes thus, If thou shalt confesse with thy mouth the Lord Iesus, and belieue in thy heart that God raised him from the dead, thou shal•• be saued. Is not this spoken to euery

man particularly? May not hee as out of the Word in∣ferre, If I belieue I shall bee saued? Our Sauiour Christ had said nothing namely to Paul and Silas as touching the Iailer, that if hee did belieue he should be saued: But out of that vniuersall, Whosoeuer belieueth shall bee sa∣ued, they proclaime comfort to him in speciall, Belieue thou, and thou shalt be saued. There is nothing found in Scripture expressely touching this or that mans resurrecti∣on in particular: is it not then to bee belieued out of the Word? The Scripture saith to him that belieueth, Thou shalt inherit eternall life, as much as it doth to any parti∣cular man now liuing, Thou shalt rise againe. Because our Sauiour said to the Apostles, Whosoeuer sinnes yee remit, they are remitted, our Aduersaries (though falsly) would collect; that their Priests haue power to absolue a man from all his sinnes. Doe they know assuredly, that what was spoken to the Apostles, was spoken also to their Priests, though there bee no particular mention of them in the Gospell; and will they not allow vs to inferre a particular from a generall? Dauid could say, The Lord is my shepheard; Iob I know that my Redeemer liueth: which they belieued out of the Word, grounding themselues vpon the promises of mercie. And wee now liuing by the same faith, hauing the same pre∣tious promises, being led by the same Spirit, may out of the word of life be assured that our sinnes are for∣giuen and couered. Moreouer euery faithfull soule in particular doth finde, heare and reade in the word, Who forgiueth all thine iniquities, and healeth all thine infir∣mities. To euery faithfull soule in speciall the Lord saith, I euen I am hee that blotteth out thine iniquities for mine owne sake, and remember thy sinnes no more. This hee speaketh to singular belieuers, not to some per∣sons only as it is euident in that the Scripture doth in vni∣uersall repeate the same thing. What our Sauiour said to the young man, If thou would'st enter into life, keepe the Commaundements, the papists teach that is spoken to

all men, and if a man fulfill that condition hee may be∣lieue to be saued. Looke how they know the words spo∣ken to the young man so many hundred yeares past to be directed vnto them: by the same rule may euery faithfull soule interest himselfe in all the gracious and louely spee∣ches, wherewith God from time to time hath comfor∣ted his people, and take vnto himselfe those promi∣ses, answers and assurances that God hath at any time made and giuen vnto them, resoluing of all the rest that which in one case the Apostles exemplifyeth of that that was written of the Iustification of Abraham, that those things were not written for them onely, but for thē also who belieue as they had done. The word then spea∣keth in particular to them that belieue; but can a Christi∣an, know & be assured that he doth truly belieue? Such as truly belieue, may know they belieue, as hee that hath a iewell in his hand, may know that hee hath it. Paul did know on whom he had belieued: the poore man in the Gospell cryeth, Lord I belieue: Dauid saith, I belieued, and therefore I spake; Hezekiah prayeth, Lord remem∣ber mee how I haue walked before thee in truth, and with a perfect heart: Iohn concludeth thus, Hereby wee know that he abideth in vs, euen by the Spirit, which he hath giuen vs. How could we say euery one we belieue, if wee might not know it? Can wee speake that truly, whereof wee can haue no certaintie? When I see one, or trust to a mans word promising me this or that, I know I see him, trust to him and rest on him for that hee hath promised: Shall I by faith, see Christ the Sonne, and rest on him, and yet know no such thing? Carnall confidence may be discerned, why then should it be impossible for a true Belieuer to know that hee doth belieue? The Spirit of man discerneth what is in man: he knoweth what is in himselfe, though not euer the measure or quantitie there∣of. Hee that loueth his Brother, knoweth the loue, where∣with he loueth him: and he that belieueth in God, may

know the faith, wherewith he belieueth. Many beguile themselues, while they stand in opinion they doe belieue, and belieue not at all. What then? Shall hee that belie∣ueth vnfainedly be altogether vncertaine, whether he be∣lieue, or no? There is that boasteth when his soule hath naught: yet men whom God hath blessed with abun∣dance, may know that they be rich. Many are deceiued in matters of faith and true worship of God; shall not a Christian then bee certaine of his Religion? A man that dreameth of hono••r & promotion, plentie and abundance, may liue in infamie and disgrace, penurie and hunger: and yet they that bee promoted to honour and liue in plentie, may assuredly bee perswaded of what God hath giuen them. Some mens senses are deluded, shall euery man therefore bee in suspence of whatsoeuer hee seeth or hea∣reth? He that is falsly perswaded of his good estate and strong faith, deceiueth his owne soule: shall he therefore that vnfainedly embraceth Christ, and resteth vpon him, be euer at vncertainties, whether hee doth belieue or no? The heart vnregenerate is deceitfull and wicked aboue all things: the heart regenerate is true and faithfull: In re∣spect of the exact measure of grace and strength the re∣generate are oft deceiued: but of the truth of grace they may bee assured: in some particular resolutions they bee ignorant of their owne hearts: but of their generall pur∣pose they may firmely and truly be pe••swaded. Paul bids vs to proue and trie our selues, whether we haue not that faith, by which Christ dwelleth in our hearts, which worketh by loue, which is the faith of such as are accep∣ted with God, are purged from their sinne, and are be∣come Temples of the Holy Ghost: intimating that by examination it is to bee discerned and knowne whether wee belieue. And if wee may know that wee haue faith, whereby Christ dwelleth in vs by his Spirit, and wee in him, then may wee know also that wee haue repented truly of our sinnes: for faith and repentance be insepera∣ble

companions, and who so hath the one, hee cannot be destitute of the other. It is one thing to repent, another to belieue: but these two liue and dwell together, that if one be wanting there is neither in truth.

§. 7. They obiect further, It sufficeth not to belieue vnto saluation, but a man must belieue with his whole heart: which no man, say they, can certainly affirme. In∣deed faith sincere, vpright, and wel-rooted is required on our parts to Iustification, but not absolutely perfect in degree, without weaknesse or defect: And this may be knowne by him that hath it, else could not the Eunuch haue answered, I belieue; nor Dauid haue promised, I will praise thee, O Lord, with my whole heart, with my whole heart haue I sought thee. But in these and such like passages, thea whole heart noteth the integritieb and vprightnesse of the soule, not the perfection of grace without any infirmitie or defect; as on the contrarie, a fraudulent or hypocriticall heart is calledc an heart de∣uided, and the whole heart is opposed to a fained and hy∣pocriticall heart; as the Lord complaineth by his Pro∣phet,d Iudah hath not returned vnto me, with her whole heart, but fainedly. And thus wee shut vp this first reason, That which the Scripture saith to pertaine to all and singular Belieuers, that euery Belieuer may cer∣tainly assure himselfe of by faith: But the Scripture sheweth remission of sinnes to pertaine to all and euery Belieuer.

Againe, What we are taught to aske of God in Prayer, and haue a promise to obtaine, that by faith wee may bee assured to obtaine. For God that hath commanded vs to pray, and directed what to aske according to his will, and promised to grant the desires of them that call vpon him in truth according to his Commandement, hee will not denie his promise, nor goe backe from the thing that he hath spoken. But we are commanded to aske the par∣don and forgiuenesse of our sinnes, and haue a promise to

be heard in that which we desire. Therefore by faith wee may be assured of the particular remission of our offences. Our Aduersaries except, that what wee are assured of alreadie, that wee cannot aske of God in prayer: and therefore if wee be assured of pardon, wee must not pray for pardon. What, is it lawfull in no sence to pray for that whereof we are assured? Dauid prayed to God for the pardon of those sinnes, which hee belieued by faith were forgiuen (for so was hee assured from the Lord by the Prophet Nathan) vnlesse wee shall charge him with infidelitie for not belieuing the Prophet: since the speech was so plaine, that he could not but vnderstand it. I haue sinned against the Lord: A plaine and true confession. The Lord also hath put away thy sinne, thou shalt not die. As plaine and certaine an absolution. Will our Aduersa∣ries come in here with their vaine distinction of guilt and punishment, of temporall and eternall? If they doe, it is to no purpose. For whatsoeuer the respects were in which Dauid prayed for the forgiuenesse of his sinnes, once this is cleare, that hee prayed for it: and then what remaines, but that our aduersaries must condemne him of sinning grieuously in asking God pardon for those sinnes, which he belieued by faith were forgiuen him; or of infidelity for not belieuing; or else grāt it lawful in some regard to craue pardon, when it is alreadie granted, and belieued to bee so. But further it is manifest, that both guilt and punish∣ment were remitted: because the Prophet precisely men∣tions both parts. The Lord hath taken away thy sinne: There is the guilt wipt away. Thou shalt not die: There is the punishment forgiuen, the whole punishment, the whole penaltie of the statute concerning sinne. And yet nothing is more cleare, then that Dauid begs pardon both of the guilt and punishment of his offences, and that God would make him see and feele this forgiuenesse of his eue∣ry day more and more. Neither yet doth it follow, that then prayer for forgiuenesse is an effect of a weake faith;

because though our faith were strong, yet the feeling of our owne wretchednesse, the iust desert of sinne, and the wrath of God due vnto vs, would wring out such entrea∣tie from vs: as wee see the extremitie which our Sauiour Christ was in vpon the Crosse made him cry out so main∣ly, My God, my God, why hast thou forsaken me? al∣beit he was fully assured that God neither had, nor would vtterly forsake him. Againe, one chiefe reason and end of our praying to God for pardon is, that wee may alwayes acknowledge, that euery sinne committed by vs deserues euerlasting damnation of it selfe, and should euerlasting∣ly be punished, if that God had not accepted our Sauiour Christs satisfactiō for vs: By which though we are freed if we rest on him by faith, yet both it is our duty according to Gods Commandement to sue for pardon for his sake; & in truth if we do it not, we haue no reason to perswade our selues that our sinnes are pardoned. For howsoeuer it is true, that Christ our Head hath paid the price of our ran∣some, yet it is also true, that wee euery day deserue dam∣nation, and must entreate God for pardon, that so wee may come to that assurance, which the Lord hath enioy∣ned vs to labour and seeke for. The Spirit that leadeth vs to Christ, doth stirre vs vp with all earnestnesse and con∣fidence to craue pardon and forgiuenesse of our sinnes. These two confidence and prayer God hath ioyned to∣gether, & no man can or may put them asunder. Our faith assureth vs not of forgiuenesse of sinnes without prayer, but that God forgiueth vs when wee pray: Nor is this heauenly pledge, while dormant, though truly dwelling in our soules, immediately apt to iustifie. Matters of faith be of diuers sorts: Some fully acted and done alrea∣die, and those we only belieue, we doe not pray for them; as the Creation of the World, the Birth, and Death and Resurrection of Christ, and other such like: Other-some are belieued, as designed, promised, and in a sort con∣ferred, but not yet fully acted and effected to vs: which

we so belieue by faith, as that still wee pray for them, till they bee fully accomplished and effected. The Papists confesse, that Peter, Paul, and some other particular persons to whom our Sauiour, said, Thy sinnes are for∣giuen thee, were assured of the remission of their ini∣quities: and yet they ceased not to pray, Forgiue vs our trespasses. Doe they not see then, that prayer for par∣don will stand well with assurance of remission? And why doe they condemne that in vs, which was well done by others.

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

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

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

[unspec 3] Thirdly we sinne euery day, and therefore aske pardon daily: because wee are to receiue actuall pardon from God continually, both for our originall corruption, which alwayes in this life abides with vs, and for actuall sinnes, which wee daily and hourely commit against the Ma∣iestie of God. Hee that once belieueth is thereby made a member of Christs mysticall body, and so hath all his sinnes satisfied for by the death and sufferings of his Head Christ: But yet it is the good pleasure of God, that hee should daily bewaile his offences and craue pardon for them, that he might receiue, feele and be assured of the forgiuenes of his particular and daily infirmities. Euen af∣ter

the infusion of faith most perfect, faithfull repentance for sinnes committed, is as absolutely necessarie to salua∣tion, as the first infusion was.

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

[unspec 5] Fiftly, albeit by faith in the promise of God, we now rest assured of the remission of sinnes, yet wee still pray, forgiue vs our treaspasses, that we may more fully and really possesse & enioy, what we belieue we already haue in Gods affection, and doe in part enioy. The remission of sinnes is by faith manifested to our conscience, and in part we reape the comfort, fruite and effect of it in this life: but still we are clogged with sinne, wee liue in mi∣serie and sorrow; in our selues wee are condemned wretches; still wee are lyable to many temporall and spirituall chastisements and desertions for sinne, and liue in a sort as exiles and banished men from the immediate

and cleare vision of God. Therefore being still in case, as if our sinnes were not completely pardoned, sinne as yet abiding in vs, and subiecting vs to the displeasure of God disliking it, and to his Fatherly chastisement accom∣panying the same, we pray for forgiuenes more absolute and intire euery day in the fruite, effect and comfort of it. True it is, that persons iustified haue full title vnto, and right in that mercy of God, which as it hath alreadie deliuered them from the dominion and con∣demnation of sinne, so it will in the end wholly free them from all remainders of sinne, and those cha∣stisements, afflictions and miseries wherewith they a••e exercised in this life, and in this respect the re∣mission of their sinnes is full and perfect: but so long as they liue in this vale of teares, sinne hath it abi∣ding in them, and they are subiect to many calamities by reason of sinne, from which they heartily desire and pray to be deliuered.

[unspec 6] Sixtly, we haue the grant of pardon sealed in our con∣sciences, and possesse it priuately in part, but as yet the Iudge hath not solemnely pronounced his sentence of ab∣solution, nor set vs in full and reall possession, of absolute, compleate, intire acquittance & remission. This therefore we expect, and pray for, which will not be till the time of refreshing come. So long as we walke by faith, and not by sight, we still pray for the sight of that, as touching which we haue now but the comfort of faith and hope, which is in part and imperfect. By faith we know that we are redeemed both in soule and body, yet still we sigh in our selues, waiting for the adoption, euen the re∣demption of our bodies. Our aduersaries obiect againe, that by praying that Christs merits may be made ours in particular, we greatly abase them As though the prophet Dauid did abase God in making him his in particular, saying, The Lord is my rock, and my fortresse, my God and my strength, my sheild, the horne of my saluation, and my

refuge: The Lord is my sheepeheard, I shall not want which agreeth sweetely with the voyce of the faithfull, He is our God, and hee will saue vs; Hee is our Lord (not onely by right of soueraignetie, but of loue and affection) and he will saue vs. As though Elihu did abase God in calling him, My Father; or Thomas did did abase our Sauiour Christ in calling him, My Lord and my God; or Paul, when he glorieth and triumpheth in Christ after this manner, who loued me and gaue him∣selfe for mee; viz, in a speciall and peculiar manner, and not onely as hee loued Esau, Iudas, and other reprobates. Wee doe no iniurie to God to make him ours in particular, because hee hath said, as to A∣braham, so to euery one of the seede of Abraham, I will be thy God. Wee doe no iniurie, because we doe not thereby make him our peculiar, but leaue him the same to others, that hee is to vs, as euery man enioyeth the light of the Sunne to his owne vse, without the impeachment thereof to the vse of any other man. A third reason to confirme, that a Christian belieuer may be assured of the pardon of his sinnes, is this: What the Apostles and other faithfull men were assured of by or∣dinarie faith, that may all the faithfull bee assured of in like manner. For all the faithfull are Brethren and haue the like pretious faith and promises. But the Apostles and other faithfull haue beene assured of there saluation by ordinarie faith. Paul pronounceth the same certaintie of other mens saluation that hee doth of his owne, and vpon grounds which are common to all the faithfull and Saints of God. The Rhemists obiect that Paul durst not assure himselfe that hee was iustified, saying, I know nothing by my selfe, yet am I not thereby iustified. Did Paul speake this as doubting of his iustification by faith in Christ? Of his particular assurance hee giues plentifull testimonie other where: and our Aduersaries teach, that hee was assured by reuelation. The place makes strongly

against Iustification by workes: but against certaintie of saluation it makes nothing, vnlesse wee shall make the Apostle contrarie to himselfe, and our Aduersaries will say that a man may bee certaine by reuelation, and yet altogether vncertaine. The drift of the place is to shew, that wee should not vainely bee lifted vp with the applause of men because they know vs not, yea wee know not our selues throughly: for God is greater then our consciences, and doth espie many secret de∣faults in vs, which we vpon diligent search cannot finde out in our owne hearts. But did the Apostle protesting the innocencie of his conscience, intend to intimate his doubtfulnesse of Minde touching his owne saluation? In no sort: for if our conscience accuse vs not, then haue wee boldnesse: This is our reioycing before God, euen the testimonie of our conscience. Nay this text of Scripture well weighed, is sufficient to dash the vaine cauils of the papists: For Paul was assured of his sal∣uation, and of the vprightnes of his heart and consci∣ence, though hee was ignorant of many secret infir∣mities which the most High did espie in him, and of that measure of grace which hee had receiued. What followeth hereupon? Euen these two things, which directly ouerthrowe the doctrine of our Aduersaries: viz, That hee who hath receiued grace from God, may know the truth, though not the measure of his faith and repentance: And Ignorance of the exact multitude and greatnes of our offences is no barre or hinderance to the certaintie of saluation. Who knowes the multitude of his sinnes? Not one. In this life a man can neuer sufficiently vnderstand the greatnes and multitude of his offences: yet may hee bee assured of the remission of sinnes knowne and secret. Because not the perfect know∣ledge of sinne is the cause of certaintie, but the perfect mercie of God, and the perfect merite of Christ; to which wee must looke by faith.

§. 9. If the end of the Scripture be that we should be∣lieue, and belieuing should know that wee haue eternall life, then euery Belieuer that knoweth himselfe to bee a Belieuer may be certaine of his saluation. But the former is an vndoubted truth. It is here obiected, Whatsoeuer we belieue by faith, is as infallible as the Word of God, which assureth vs of it: If then the common sort of the faithfull, doe not belieue their saluation to be as infallible as Gods owne Word, they are not by faith assured of it. The answere is, that the saluation of a Belieuer is as in∣fallible in it selfe, and in euent, as is the Word of God, which assureth him of it: but alwayes it is not so in his apprehension and feeling. The principles of faith are euer alike certaine, but not apprehended of all with the same degree of certaintie. For there are diuers degrees of faith, little faith, great faith, full assurance of faith; euen as a weake eye and a strong eye. And as a weake eye seeth but weakly and imperfectly, and a strong eye seeth strongly, and more fully discerneth the thing seene: so a little faith belieueth faintly, though truely; greater faith belieueth more stedfastly; full assurance of faith belie∣ueth vnder hope, euen against hope. The Disciples of Christ said vnto him, We belieue and know that thou art Christ the Sonne of the liuing God: which in it selfe was infallibly true, and yet they did not so infallibly apprehend it, but that this faith was soone shaken; and because they did not infallibly belieue it, our Sauiour tels them, that therefore hee forewarned them of his Death and Resurre∣ction, that when it was come to passe they might belieue. It was faith that made Peter vpon Christs words to step into the Sea to goe vnto him vpon the waters, belieuing that he should be safe; but yet hee belieued it not infalli∣bly: for when he began to sinke, hee cried out for feare, Master, saue me. The Disciples belieued in our Sauiour as the onely promised Messias and Redeemer of Israel: but when they saw he was put to death, they beganne to

stagger at it. The like may bee noted of their feare and doubting at other times. Yea, that assurance that is had by extraordinary reuelation is not altogeth••r free from feares and doub••s, shaking sometimes the confidence of that which a man hath receiued immediately from the o∣racle of Gods owne mouth, or by speciall messengers di∣rected from God for certificate in that behalfe. Which is to be seene in the examples of Abraham, Isaac, Da∣uid, and others, to whom God had giuen speciall pro∣mise of his protection and fauour; and yet vpon occasi∣ons they haue bewrayed great infirmitie in the apprehen∣sion thereof. And if this befall to faith in those things which are extraordinarily reuealed (for it is faith ordina∣rie by which a man belieueth such extraordinarie reuelati∣ons) much more wee may assure our selues, it befalleth there, where wee haue no other but ordinarie reuelation by the written Word of God. Also the Word of God once spoken and often reiterated is of equall certaintie in it selfe: but to helpe our weaknesse, the Lord goeth ouer one and the same thing againe and againe. Things belie∣ued are in themselues more certaine then things seene, but not apprehended by vs with such assurance. Of these who doubteth? of the other who doubteth not at some times? The Prophets, our Sauiour Christ and his Apo∣stles, doe labour oft to confirme vnto vs matters of faith by reasons, similitudes, signes examples, incurring into the senses, not only to better our vnderstanding, but to confirme our faith: which is an argument, that to vs things sensible are oft more certaine then things belieued, though in themselues more vncertaine. Moreouer, con∣clusions theologicall are in themselues as certaine, as are the principles vpon which they are grounded, but alwayes they are not so infallible to our vnderstanding and con∣science: because the inference is not so well, readily and plainly perceiued, as hath beene shewed before. And so though the saluation of the Belieuer be as certaine as the

word of promise, vpon which his faith is surely builded, yet it is not so infallibly knowne to the Belieuer himselfe, it being farre more easie to conceiue, that a belieuer shalbe saued, then to assure the conscience, that he is a true Belie∣uer. What the Lord hath immediately reuealed, that faith receiueth with the greatest certaintie: but what is conclu∣ded out of the Word from one proposition immediately diuine, and another certainly knowne by some other light, that may be belieued with infallible assurance. And so he that is iustified and hath obtained remission of sinnes, may assuredly know or belieue that hee hath receiued mercie of the Lord: otherwise he can neuer truly bee thankefull to God for that inestimable benefit. For he that knoweth not whether hee hath receiued it or not, nor can assure himselfe of it without intollerable and inexcusable pre∣sumption, how should he from the heart giue God thankes for this vnspeakable fauour? But to thinke, that mortall men are neuer bound to giue God thankes, for the grea∣test benefit that is bestowed vpon them in this world, is most absurd. It is obiected, That in this state of tempta∣tion, (such is our infirmitie) assurance would engender pride. And immediate and perfect assurance, such as is free from all assault, and impeachment of feare and doubt, might peraduenture by the corruption of our nature, bee abused to securitie and pride: But such perfection in this life wee attaine not vnto; because the Lord knowes it not expedient. As wee haue a measure of true righteous∣nesse, though weake and imperfect: so haue wee a mea∣s••re of true and comfortable assurance against feare and doubt, though by reason of our weaknesse, mixed with many feares and doubts. Thus the Lord deales with vs in great wisdome, (knowing our inabilitie to weild any better condition) that by the sweetnesse of grace wee might bee allured to yeeld chearefull obedience, and bee sustained in temptations, and by the sence of our weake∣nesse together with the sharpnesse of temptation, feare

and perplexitie, might be kept from swelling in pride, se∣curitie, loue of carnall libertie, negligence to preserue our faith, and such like. And as sometimes by his admirable wisdome he maketh sinne the whetstone of righteousnes: so by affliction and trouble, by d••strusts and fearefull doubts, hee whetteth and sharpeneth our faith and assu∣rance; which by fighting increaseth, and the longer it wrastleth the stronger it waxeth, whilest faith powreth forth Prayer, and powring forth of Prayer obtaineth fur∣ther strength of faith. Knocking makes the linke to burne more clearely, and the shaking of a tree by stormie blasts settles the root and the tree more firmely: so temptations, troubles, and feares by the wise prouidence of God, make for the increase and confirmation of faith. As a man in danger of drowning catcheth for hold to saue himselfe: so whilest the comfort of life makes offer to goe from vs, wee take the better hold thereof, and it becomes so much the more pretious and deare vnto vs. By our cor∣ruption vertues become poysons, and by the wisdome of God sinnes are made medicines: But as wee doe not con∣demne vertue, though our corrupt hearts doe sometimes abuse it; nor commend sinne, for that it is vsed as a spurre to righteousnesse: no more doe we approue doubting, for the good that God workes by it, nor disallow full assu∣rance because of the euill that might ensue to vs thereby abusing the same. In briefe, pride is the daughter of cor∣ruption, not of filiall confidence, nor may it bee con∣demned for it, because that verde springeth from ano∣ther root.

§. 10. A man may belieue, say the Romanists, that he shall haue eternall life, if hee keepe the Commande∣ments: but because he is not assured that he shall so doe, he remaineth in feare. And very iustly may he be in feare, or rather in despaire, that looketh for eternall life vpon no other condition. The Apostle indeed doth plainly de∣barre him from all hope and expectation thereof, when he

saith, So many as are of the workes of the Law, are vnder the curse; for it is written, Cursed is euery one, &c, It is not for them that professe the faith of Christ, by their keeping of the Commandements to expect the obtaining of eternall life: Yee are fallen from grace (saith the Apostle) that will be iustified by the Law: If they which bee of the Law bee heires, then is faith made void. The Commandements of God are laid before Belieuers, not as the cause for obtaining of eternall life, but as the way to walke in vnto eternall life, assured vnto vs by the free promise, and gift of God. And of this promise and gift of God the keeping of Gods Commandements is a part, who hath said, I will put my Law into their hearts, and cause them to walke in my Statutes. And though a man be weake, fe••ble and imperfect, yet finding and feeling the worke of sanctification begun in him, hee may be as∣sured that hee who hath wrought this beginning of life, will goe forward therewith vnto the end. Our Sauiour Christ said to the young man in the Gospel, If thou wilt enter into life, keepe the Commandements: But that young Pharisee, was ignorant of the Law and his owne estate, rested in externall workes of righteousnesse, and when he came to Christ, was destitute of the true know∣ledge of the Messias, without which our Aduersaries will confesse) there is no eternall life: and so from their owne grounds, it is absurd to imagine, that Christ by these words did simply intend to direct him a way for the obtaining of eternall life by his owne workes or merits. We grant, the Law to which our Sauiour referred that young man, to bee the rule of obedience according to which people in couenant ought to walke, building their workes of righteousnesse vpon fai••h as the foundation: and obedience issuing from faith vnfained to bee the way to eternall blisse: We acknowledge also, that no man can be assured of remission of his sinnes, who doth not walke before God in vprightnesse and integritie: but this vp∣right,

vnfained obedience is imperfect, the effect of that faith which iustifieth, not the cause of Iustification. When the Scripture pronounceth them blessed that feare God, keepe his Commandements, and walke in the vndefiled way, doth it not describe the person whose sinnes are co∣uered, in which stands his happinesse? Our Sauiour hath taught vs plainly, That except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies, wee shall in no wise enter into the Kingdome of Heauen. What righteousnesse doth hee here meane? In••erent, or the righteousnesse of workes: for he presseth an vniforme ob∣seruation of all Gods Commandements. The Scribes and Pharisees did (as it seeme) euen then calumniate him, ••s they did afterward Paul (and the Papists doe vs still) as a dest••oye•• of the Law, because he reproued their con∣fidence in workes, and sought to establish the doctrine of faith, which now we teach. Needfull in this respect was that caue••t; I thinke not that I am come to destroy the Law and the Prophets: I am not come to destroy, but to fulfill them. And in these words, as our Sauiour rendreth a reason, why he that breaketh any of those Commande∣ments, which the Scribes and Pharisees counted the least, shall bee counted least in the kingdome of Heauen: so he maketh passage to the exposition of the law in the ver∣ses following, where hee cleares it from the corrupt glos∣ses of the Scribes and Pharisees. And it is to be noted, that he saith, not, Except your righteousnesse exceed the righ∣teousnesse of the Law and Prophets: but except it exceed the righteousnesse of the Scribes and Pharisees, to wit, that righteousnes which they taught and practiced, who made none account of some commandements which they called the least, vrged only an externall obseruation of the Law according to the letter without any respect of inward pietie, and maimed and m••ngled the word as pleased themselues. The sentence therefore must bee vn∣derstood of inherent righteousnesse, whence the necessitie of good workes is strongly concluded. The faith that iu∣stifieth

is liuely and operatiue, euer conioyned with an affection of pietie and obsequious disposition, as power∣full to bring forth deeds of mercie, as to make firme and faithfull application of Christs righteousnesse, or conceiue sure trust of Gods mercie offered in him. Now what is required in faith that it may iustifie, of necessitie it must goe before assurance of pardon and forgiuenesse. True it is then, that without inherent holinesse no man can be assured of his acquittance from sinne: but if we enquire into the true cause of absolution, it is the sole grace and mercie of God in Iesus Christ, embraced by a true and liuely faith. Doth this any thing preiudice Christian assu∣rance, that without true and sincere obedience, at least without a promptitude, ap••nesse, inclination and resoluti∣on to doe good workes, and walke in obedience, there can bee no ••ssurance? No: For the belieuer relieth not vpon his workes, though hee exercise himselfe therein with all diligence: and though hee know well that hee comes infinitely short of what God commandeth and be∣waile his daily failings, and sees hee hath need to re∣new his purpose and resolution to better his obedience; and condemnes the imperfections that hee espieth more and more in himselfe: yet it is not impossible to be assu∣red of the truth and vprightnesse of his heart and sincere, though imperfect, desire and endeuour to walke with God: which as the fruit of the Spirit and effect of faith doth euidence his reconciliation with God. For hee that feareth God and walketh in his wayes, in the perfect and vndefiled way, is iustified from sin. And he that knowes, ••hat he walketh before God in truth and with a perfect ••••a t, may certainly conclude from this fruit of the Spi∣••it, that his sinnes are pardoned.

§. 11. I might adde, that the faithfull are sealed by the Spirit, and by the same Spirit are enabled to cry Abba Father, whereby they are assured of the pardon of their s••nnes: but I will shut vp this matter, briefly shewing

what infirmities may stand with assurance of faith, and what sinnes cannot, that Christians may bee directed the better to make triall of their estate. If we say we haue fel∣lowship with him, and walke in darknesse, we liue and doe n t the truth: and if we say that we (such as Iohn then was regenerate and in the state of grace) haue no sin, we deceiue our selues, and the truth is not in vs. Euen such then as walke in the light, and haue fellowship with God, are sinners, and not iust or perfect in themselues. Who can say his heart is cleane? there is no man iust, who sinneth not: and yet the Apostle is bold to affirme, That hee that is b••rne of God sinneth not. The iust then transgresse the Law, and so are sinners: but they make not a trade of sin or profession of iniquitie, and so are not law-breakers or transgressours. And this the Apostle plainly teacheth, saying, Euery one that hath this hope (of being the Sonne of God) doth purge himselfe as he is pure, not according to the measure of his puritie or perfection, but according to the truth, in habit becomes like vnto him: as on the contrarie he that commits sinne, that is, is a crafts-master of iniquitie; and laboureth therein, he resembles his Fa∣ther the Deuil, whose chiefe delight is in doing mis∣chiefe. Which is further confirmed by that of our Sa∣uiour Christ to the Iewes, Ʋerily, whosoeuer committeth sinne is the seruant of sinne: and the seruant abideth not in the house for euer; but the Sonne abideth foreuer: If the Sonne therefore shall make you free, yee shall be free indeed. He that committeth sinne with delight, wilfull indulgence to transgressions, and vnrelenting opposition to the cleare truth, he is the seruant of sinne, but they that are made free by the Sonne, are free from the raigne of sinne, not from euery act of sinne. He that is borne of God keepes himselfe, that the wicked one cannot come within him to endanger him, the gates of hell can haue no preuailing power o••er him; hee sinneth not as the world doth, which lieth in iniquitie: but altogether free from

sinne hee is not, nor euer shall be so long as hee carrieth a∣bout with him this bodie of death. To sinne habitually, wilfully, indulgently, with full consent and greedinesse is not compatible with the hope and profession of a Chri∣stian: This spot is not the spot of Gods children: but they haue their blemishes, they sinne of infirmitie, though not of wilfulnesse. Sinne in it owne nature is opposite to grace: but all sinnes are not altogether incompatible with grace, that is, they hinder not the gracefull operati∣on of faith, hope, and loue. The remainders of Originall corruption, vnder which the regenerate must labour so long as they liue: sinnes of simple ignorance, and of vn∣auoidable infirmitie, which through weaknesse the faith∣full runne into euery day: these doe not stop the liuely worke of faith in receiuing the promises of mercie, but euen at the very instant, when these haue abode in the soule, faith can and doth make faithfull plea for mercie, or otherwise none could plead for mercie before the throne of Grace: For in many things we sinne all. Sinnes of forgetfulnesse, inconsideration, and passion, whereun∣to there is not aduised consent, these are as moates in the eye, which doe somewhat trouble the cleare sight of faith, but notwithstanding them, the heart principally adheareth vnto God: and though now and then through infirmitie a Christian bee ouertaken with them, yet may hee vpon good grounds be assured of Gods loue. Anger, pettishnesse, impatience, inordinate feare are sinnes which the godly ought and doe watch against, and for which they ought and must iudge themselues: but if through infirmitie they be ouer-taken to speake an hastie or vnad∣uised word, they must not therefore cast off their confi∣dence: notwithstanding such slips, they may cry in faith, and be heard in their supplications. If any man sinne, (to wit of infirmitie, as they doe who walke in the light, and addict themselues to the serious studie of holinesse) wee haue an Aduocate with the Father Iesus Christ the righ∣teous,

and he is the propitiation for our sinnes. What an∣swere the Lord gaue to Paul touching his temptations, My grace is sufficient for thee: that may be said of the infirmities of the Saints, such sinnes as be meere and ab∣solute infirmities, God of his Grace, reuealed in the coue∣nant of grace, is pleased to grant vnto them a pardon of course. Such sinnes as in reg••rd of their matter, are not re∣pugnant to the maine offices prescribed by the Comman∣dements of God, being o•• fr••iltie committed, through vnaduisednesse or sudden passion, these doe not denomi∣nate a man a Law-breaker, nor so weaken the power of faith, as that it should not be able to receiue the promise of forgiuenesse, nor suspen•• the actuall claime of eternall life. These frailties may be ••n the godly without any no∣table defect of faith: they debarre not the soule from clea∣uing vnto God. Abraham said of Sarah, She is my sister: this was an infirmitie, but did not extinguish faith. Sa∣rah laughed at the promise, and then denied it through feare: Iacob beguiled his Father, saying, I am thy Sonne, Esau: and many such like infirmities of the Saints are re∣corded, which argue their faith to bee weake, not to bee deposed from it soueraignetie. The reason he••eof is not to be taken from the matter or outward act, wherein they offended; but from their heart and affection, which was more inclined to good then to euill, and did sticke fast vn∣to God, euen when through weaknesse they transgressed. By faith Rahab receiued the spies with peace, when through infirmitie shee offended in the meanes of their safetie. The Prophet Dauid was regenerate without question, and had sure hope that his prayers for mercie should be heard, when he vttered this complaint of him∣selfe, Who can vnderstand his errours? Cleanse thou me from secret faults. K••epe backe thy seruant also from presumptuous sinnes, let them not haue dominion ouer me: then shall I be vpright, and I shall be innocent from the great transgression. So that a faithfull man stepping aside

th••ough infirmity in the forenamed offēces; (I say through infirmitie, and not o•• habit, custome, grosse carelesnesse or delight) doth retaine his integritie, and faith though som∣what shaken, doth keep it standing, and continue liuely to beg & embrace pardon. But he that sinneth of meere frail∣ty, doth humble himself for his daily offences & labour to represse and mortifie his inbred lusts; seeketh forgiuenesse by vnfained confession and heartie prayer, renueth his pur∣pose and resolution to be more circumspect, and setteth vp his watch to shunne and auoid the like sins for the time to come: And if he be ouertaken at vnawares he is warned by that slip to looke more heedfully to his wayes beg∣ing pardon and seeking helpe from aboue, that hee may bee able to stand fast: so that the slip, which did seeme somwhat to loose him, is an occasion of his sticking faster and closer vnto God.

§. 12. But if a godly man fall into a foule and enor∣mous crime wasting conscience, for the time hee loseth some degree of newnes of Spirit, cleannesse of heart, com∣fort of the holy Ghost, integritie in a sort, and peace of conscience. Hee plungeth himselfe into the sence of Gods wrath and displeasure, and by his grieuous transgression the power of faith is so weakened, that he can neither belieue the pardon of any one sinne formerly pardoned, nor lay actuall claime to any priuiledge of grace formerly enioyed. The fauour of God towards his children is vnchangeable, the sentence of pardon granted shall neuer bee reuersed, euen after some grieuous fall, the seeds of grace abide in them, and they remaine in the state of Iustification: but whilest they continue in such an estate of sinne, they can make no actuall claime to the promises of etern••ll life. The seeds of grace abiding in them, they still retaine their right and title to eternall life to be giuen of free and vndeserued grace: but they are suspended from actuall claime vntill they rise againe by true repentance, and then they recouer not a new right or title, but a

new claime by vertue of the old title. For it is the per∣petuall ordinance o•• God, that if his children str ke out of the way by sinne, they m st rise againe, and renue their faith and repentance, before they can haue any sound or true hope of saluation. There can be no Christian assu∣rance which doth not fully consent and accord with these and such like passages of hol•• S ripture: If I regard ini∣quitie in my heart, the Lord will not heare me: The soule that sinneth shall die. Know yee not, that the vnrighteous shall not inherite the kingdome of God? Be not deceiued: neither fornicatours, nor idolat rs, nor adulterers, nor effeminate, nor abusers of themselues with mankinde, Nor theeues, nor couetous, nor drunka••ds, nor reuilers, nor extortioners, shall inherite the kingdome of God. If therefore a godly man, as Dauid, tu n•• asi e into sinne of this kinde, hee can haue no assurance of mercie, till this iniquitie bee broken off by vnfained repentance. For faith cannot receiue what the word of grace doth not promise: But pardon of sinne is promised to them onely that confesse and forsake their iniquitie; that forsake all sinne in habit, delight and indulgence grosse sinne vt∣terly and vpon good aduice.

§. 13. The raigne and absolute dominiona of sin doth vtterly exclude grace and hee that is so guiltie, hath no∣thing in him that can cry or call for pardon or forgiuenes. In whom sinne hath this dominion, he as yet is vnderb the curse of the law, and the wrath of God abideth on him: for the presence of grace infused is a necessary qualifica∣to the pardon of sinne, and where sinne doth beare such sway as to shut forth whatsoeuer in vs should intreate mercie, it doth him vp vnder wrath. Were it possible for a man regenerate (which shall neuer befall them that are called ••ccording to the purpose of God) after grace re∣ceiued to sinne wilfully, with full consent, delight and contentment, to the vtter extinguishing of the Spirit of grace or finally to abuse any extraordinary measure of in∣herent

grace by indulgence to knowne sinnes secret or open, he should fall from the state of Iustification, and be called to a strict account, as well for all his former sinnes, as this abuse of his talent.

§. 14. Assurance of saluation, if true, is euer ioyned with a religious and conscionable desire to walke before God in all well-pleasing, and to doe the things that are acceptable in his sight: and assured standing in grace, de∣pends vpon a like certaintie of not continuing indulgence to knowne offences, or grosse negligence in repenting or bewayling secret sins. Where this priuiledge is posses∣sed the heart is most tender and sensible of sinne, most watchfull to shunne and auoide whatsoeuer is displeasing vnto his Highnesse greiued with holy indignation for former loosenes and vntowardlines: there flourisheth vn∣fained loue to God for his mercie, and to the brethren for the Lords sake; sound humilitie and free submission to the Lords will and commaunde in euery thing; sincere and continuall thankefulnesse to God for all his gifts, both in prosperitie and trouble, health and sickenesse; holy couteousnes after spirituall things, ioyned with sound delight in the word of God, and base account of all things in comparison of Christ: holy and reuerent admi∣miration to see his state thus changed, from so low a depth of miserie, to so great an height of glory: sweete contentment, ioy vnspeakeable, with continuall care and constant resolution, to better his obedience, and mercifull zealous desire both by edifying speech and god∣ly example to draw on and build vp others in faith and godlinesse. How can it be conceiued, that a man should be assured of the pardon and forgiuenesse of many and great offences committed by him, but it will worke a greater loathing and detestation of sinne vnfained abasement for former wickednesse, continuall watchfullnesse to keepe himselfe pure, & ardent loue with inward ioy that cannot be expressed? How can a man be perswaded, that grea∣ter

happinesse is giuen him of God then all the world is worth, that more sinnes are pardoned him then he hath haires on his head, the least whereof is sufficient to plung him into the nethermost Hell, but hee must needs loue the Lord who hath gratiously looked vpon him in his distresse, reioyce with ioy vnspeakeable and glorious, and keepe continuall watch against the baites and allure∣ments of sinne, that hee loose not his comfort, nor dishonour God, who hath done so great things for him? The Malefactour is glad of his Princes pardon, specially of his Highnesse fauour, whereby he is aduanced into great honour and dignitie. When the Iewes heard of the proclamation of King Cyrus (by which they were set free from their long and tedious captiuitie) they were rapt with ioy and wondring, that they were like to men that thinke they rather dreame, then indeede possesse the thing that their soules longed after: how much more will cer∣taine assurance, that we are set free from the perpetuall bondage of sinne, and restored to the euerlasting freedome of righteousnesse and life, make vs wonder at the infinite wisedome, and vnspeakeable goodnesse of our Heauenly Father? The Saints considering the goodnesse of God towards Man in his creation, breke forth into holy admi∣ration; Lord, what is man that thou art so mindfull of him The Prophet calling to Minde long after, what God had done for his soule, in deliuering him from the terrour of death, and power of the graue, cannot passe it ouer without feruent thankes and praise, What shall I render to the Lord for all his benefites towards me. And when Peter came to himselfe, and saw indeede that he was deli∣uered from the tyrannie of Herod, from the deepe dun∣geon and bitter death prepared for him, he entred into a religious and thankefull admiration of the great power and mercie of the Lord, saying▪ Now I know for a truth, that the Lord hath sent his Angell, and hath deliuered mee from the hand of Herod. How much more ought

and will that man, who is assured of Gods fauour and loue towards him, for euer admire the mightie power vnspeakeable goodnes, and rich mercie of God, who hath deliuered him from the pit of Hell, from the power of Satan, from the curse of the law, and from the waiting for of all the wicked Deuils and damned Spirits, and hath translated him into the kingdome of his deare Sonne. And if hee daily consider his vnworthines, and and renued sinnes, hee shall see more cause to wonder euery day, then at the first, if comparison may be made in such a case, and to renue his repentance, care, watch, and resolution to better his obedience. For is it not to be wondred at, that God pardoneth the sinnes of his chil∣dren daily, and continueth his mercie towards them, and the sence of his loue, euen vnto the end. Who can thinke vpon his slippes and infirmities, which breake from him euery day, for which the wrath of God is iusty prouoked against him; and withall remmeber how God is pleased to spare him, to grant him accesse into his pre∣sence, and to afford vnto him the sence of his loue; but he must needs be astonished at the enioyment of so great and incomprehensible, so large and long-enduring kindnesse? his heart must bee enflamed with loue, and enlarged in praises still more and more, his affections raised to striue against sinne, and set vpon the workes of holinesse and righteousnes wherevnto they are designed, euery day more and more? Assurance of sauation then doth not beget securitie, but quickeneth to more sincere, setled and constant obedience; nor it is possible, that a Christian should hold his assurance longer then he doth follow cherish and feed this heauenly affection in him∣selfe.

CHAP. IX.

Faith is grounded vpon the word of God, not vpon the authoritie of the Church, and resteth vpon God in Christ, not vpon the Saints militant or triumphant.

§. 1. TThe Schoolemen diuide the obiect of faith into the materiall obiect, and in∣to the formall. The materiall are the Articles or things belieued. The for∣mall is the foundation and last maine principle where∣upon faith relieth, or that whereinto the assent, which yeeldeth vnto the matter belieued, is resolued. In which sence, the obiect of faith is all one with the foundation or ground work of it. But howsoeuer we vnderstand it, whe∣ther for the maine reason & last resolution of assent or for that whereupon our confidence leaneth, relyeth, resteth, the authoritie of the Church cannot be the ground, nor the Saints tryumphant the obiect of faith diuine. We belieue that God hath his Church: but we neither belieue in the Saints militant nor triumphant. The ground or founda∣tion of faith must bee some thing, which is purely and simply diuine, admixt with no errour, yea subiect to no errour; the indubitate word and reuelation of Christ, the diuine and prime veritie reuealed by inspiration. But the word of God alone is purely and simply diuine ad∣mixt with no errour, the Church is subiect to errour, nei∣ther hath it any truth immediately or by diuine inspira∣tion, but by second meanes: the authoritie of the Church is a thing create, distinct from the first veritie. The immortall seed whereby wee are regenerate and made faithfull, is the onely formall principle or ground of faith. The word of God alone is that immortall seed. Therefore the word of God alone, is the onely formall principle of

faith. And euen as in Husbandrie, although diuers instru∣ments and meanes bee requisite and necessary; to wit, plowing, sowing, &c. yet the seed is the beginning and sole immediate cause of the graine spinging vp: euen so in the spiritual plantation of faith, in which our soules are liuing fields, the immortall seed which the Apostles first prea∣ched, and afterwards committed to writing, produceth faith as the sole principle, immediate motiue, and formall obiect of faith: as the ministerie, authoritie and calling of the Church, produce the same as the adiuvant and in∣strumentall cause, or as the meanes of applying the word and seales thereof, but not as the first principle. What∣soeuer credit the Church hath, it receiueth the same from the Scriptures, as is acknowledged by some of our prin∣cipall Aduersaries, and confirmed by the Apostle, who saith; We are built vpon the foundation of the Prophets and Apostles. The present faith of Christians, is of the same kind with the faith of the Prophets and Apostles. But the faith of these holy men was sounded vpon imme∣diate diuine reuelation, and not vpon the authoritie of the Church.

§. 2. Herein the Romanists faith differs from the faith of ancient Christians; for the Saints who liued of olde, grounded their faith vpon the pure and faithfull Word of God, as vpon a sure foundation, but the authoritie of the Pope, whom they call the Church virtuall, is the first ground and last resolution of the Romanists faith. Indefi∣nitely or indeterminately, they teach, whatsoeuer God hath spoken is most true, in that sence wherein hee me••nt it: But if we descend to any determinate speeches, writ∣ten or vnwritten, either acknowledged or supposed for God Word, the present Romish Church doth take vpon her absolutely to iudge of all, and euery part of them. If wee speake of that Canon of Scripture which wee haue, the sence or interpretation of any text, any article of faith concluded out of it, the onely cause they doe or can be∣lieue

them infallibly, is the Popes infallibilitie that com∣mends them. The Churches or Popes proposall is not on∣ly a condition requisite, but the remonstratiue root, the immediate cause and reason of their belieuing diuine re∣uelations. And if it bee a reason why they belieue them, and sway the minde to embrace the truth, then it is the proper efficient cause of beliefe. According to their do∣ctrine, the orthodoxall answere to this Interrogation, Why doe you belieue the doctrine of the Trinitie, to be a diuine Reuelation? is, because the Church proposeth it to me for such. But he that admits this answere for sound and Catholike, and yet den es the Churches proposall to bee the true and proper cause of his beliefe in the former point, hath smothered the light of nature, by admitting too artificiall subtiltie into his braines. Whatsoeuer it be, Cause, Condition, Circumstance or effect, that truly sa∣tisfieth this demand, Why doe you belieue this or that? it is a true & proper cause of our beliefe though not of the thing belieued. We must here obserue that there is a two∣fold resolution; One of the things or matters belieued or knowne into the••r first parts or elements; Another of our beliefe or perswasions concerning them into their first causes or motiues. In the one, the most generall or re∣motest cause; In the other, the most immediate or next cause alwayes terminates the resolution. The one imi∣t••tes, the other inuerts the order of composition. In the first acceptation, the first veritie or d••uine infallibilitie is that into which our faith is lastly resolued. For this is the first step in the progresse of true beliefe the lowest foundation whereon any Religion can be built. But in the second acceptation (as wee alwayes take those tearmes, when we resolue our owne perswasions) that is, for a re∣solution of all doubts or demands concerning the subiect whereof we treate: A Romane Catholiques faith, must according to his Principles, finally bee resolued into the Churches or Popes inf••llibilitie. For this is the imme∣diate

ground, or first cause of any particular determinate point of Christian Faith: and the immediate is alwayes that, into which our perswasions concerning the effect, is finally resolued, seeing it can satisfie all demands, doubts, or questions concerning it. It will not helpe them, to co∣lour ouer the matter, and say, God reuealing diuine truth is the formall obiect of faith: For seeing God worketh mediately, and reuealeth no truth vnto vs but by exter∣nall meanes: and diuine authoritie in it selfe is hidden and vnknowne: therefore the thing whereinto our faith is re∣solued, must be something externally knowne, which we may reade or heare. And our Aduersaries must lead vs to secret reuelation, which in words they pretend so much to defie, or yeeld vs an externall foundation and formall obiect of faith: And reiecting the Scriptures, whatsoe∣uer they glose in wordes, they neither can, nor doe name vs any other indeed, but the Romane Pope and Church. Nor will it boote them ought to say, that Gods Word in the Churches mouth is the rule of faith, whereinto it is fi∣nally resolued, seeing the Church defines nothing but by Gods written or vnwritten. For this is more then the partie which belieues it can know, nor hath he any other motiue to belieue it, besides the Churches definition or assertion. Suppose then wee should conceiue so well of a temporall Iudge, as to presume hee did neuer speake but according to the true meaning either of statute or custo∣marie law: yet if wee could not know either the one or the other, or their right interpretation, but only by his determinations; the law were little beholden to him (vn∣lesse for a floute) that should say, he were resolued ioynt∣ly by the Iudge and it. For seeing the Law is to him alto∣gether vncertaine, but by the Iudges auouchment or in∣terpretation, his last resolution of any act of Iustice, must be only into the Iudges skill and fidelitie. It is true indeed, that the Churches authoritie is not comprehended in the obiect of beliefe, whilest it only proposeth other Articles

to be belieued. No more is the Sunne comprehended vn∣der the obiect of our actuall sight, whilest we behold co∣lours, or other visible things by the vertue of it. But yet, as it could not make colours or other things become more visible vnto vs, vnlesse it selfe were the first visible, that is, vnlesse it might bee seene more clearly then those things which we see by it, so we would direct our sight vnto it) so would it be impossible, the Churches infallible propo∣sall should be the reason of a Romane Catholikes beliefe of Scriptures, or their orthodoxall sence, vnlesse it were the first and principall credible, or primarie obiect of his beliefe, or that which must bee most clearely, most cer∣tainly, and most stedfastly belieued, so as all other Arti∣cles besides, must be belieued by the beliefe of it. Nor is this proposall of the Church necessarie to the first planta∣tion of faith only, but to the growth and continuance of it; as well after faith is produced, whilest it continues, as whiles it is in planting.

§. 3. But to leaue this misterie of Romish iniquitie, and to returne to the matter the authoritie of the Church is not the ground of Christian faith, but the holy Scrip∣tures, and faith resteth not vpon the Saints, but vpon Ie∣sus Christ. God and Christ is the obiect of confidence ac∣cording to the Scripture. God as the authour and parent of all good things, of whom are all things, and wee in him: Christ as the onely Mediatour of God and Men, by whom are all things, and we by him: or by whom God bestoweth vpon vs all sauing blessings, and by whom we come vnto God. They are accursed, who make the arme of flesh their stay, and trust in man, in whom there is no helpe or power. The present faith of Belieuers hath the same obiect with the faith of Adam after his fall Abel, Abraham, Noah, Dauid, the Virgin Marie, all the Patriarches, Prophets, and Apostles. For faith is one in obiect and kind, though different in number and degree. But the confidence of Adam, Abel, Noah, Abra∣ham,

&c. was exercised about, or directed vnto God in Christ, not set vpon any Saint. Abraham and the rest, who liued before and vnder the Law, belieued in the Messias to come: The Apostles and all the faithfull since, belieue in Christ alreadie come: But in nature the obiect of their faith is one and the same. Our Aduersaries con∣fesse thus much; Bellarmine proues Christ to bee God, because it is written of him, Blessed are they that put their trust in him: And the Scripture, saith he, teacheth euery where, that wee must put our trust in the true God alone.

The Romane Catechisme teacheth, that wee belieue the holy Church, not in the Church: by which diuers forme of spe••king, say they, God the Creatour is distin∣guished from things created. But the Rhemists in defence of their Saint-inuocation, are driuen to say, that wee are to trust in the Saints departed, and that the Scripture v∣seth also this speech, to belieue in men, as They belieued in the Lord, and in his seruant Moses; Belieue in the Lord, and yee shall bee established, &c. This is their first pre∣tence, whereby they seeke to couer their Idolatrie, where∣as they might easily haue knowne, that the vulgar and the Seuentie both translate these places, They belieued Mo∣ses, and belieue his Prophets: and not, they belieued in Moses, Belieue in his Prophets. And it is certaine, the preposition here added in Hebrew, doth not euer an∣swere to In, in our language. What, that it is no lesse then blasphemie to say, that the Israelites were comman∣ded to put their confidence in Moses and the Prophets, either as the principall authours and parents of any good, or as Mediators betwixt God and them, by and through whose mediation they should obtaine all good things spi∣rituall and temporall. For so they should haue made them their arme, who were but flesh. What is alledged out of Exodus, Moses speaketh in reproach of the Israelites, who belieued neither the Lord, nor Moses touching the

promise of their deliuery out of Egypt, vntill such time as they hauing quite passed the Red Sea, did see their ene∣mies dead in the Sea. And though they belieued the truth of the Lord, and the word of his seruant when they had the accomplishment of his promise; yet they did not con∣fidently betake themselues to the Lord, as their onely re∣fuge, and rest vnder the shadow of his wings. For the Lord complaineth often of their infidelitie towards him; and the historie makes mention of their distrust, murmu∣r••ng, and rebellion against the Lord. In the other place the people are praysed, as those who rested in the word of the Prophet, before that the promise was effected: But they leaned not vpon the Prophets, as authours of their helpe, neither had that beene prayse-worthy in them, nay, it had beene detestable Idolatrie. If they will haue the Hebrew preposition to bee of force in those places, by Moses and the Prophets we are to vnderstand the word taught by Moses, and the Prophets from God; as the Chaldee explaineth it; they belieued in the Word of the Lord, and in the prophesie of Moses his seruant. The ex∣position of both texts may bee taken out of that of the Lord to Moses, Loe, I come vnto thee in a thicke cloud, that the people may heare when I speake with thee, and be∣lieue thee for euer: that is, that they may receiue thee for a faithfull and true Prophet, and belieue in the word that I shall make knowne vnto them by thee. And as the Israelites are said to be baptized into Moses, that is, in∣to the doctrine or law of Moses, whereof he was a Mini∣ster▪ so are they said to belieue in Moses and the Prophets, that is, in the word which they taught from God. They were the instruments and Ministers of the Lord, and mi∣nisterially the people belieued in them, that is, in the Word of the Lord published by them. Of Sion it is said, the poore of his people shall trust in it. The meaning is not, that the faithfull shall put their trust in Sion, as wee must hope in God: but that the inhabitants of Sion shall

dwell in a quiet and secure place; as the Prophets often affirme, that saluation is in Sion. It may well bee trans∣lated, The poore of his people shall betake themselues vnto it; as vnto a place of protection and refuge by the bles∣sing of God: not as vnto the chiefe stay and prop of their soules.

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

For although hee haue coupled Charitie and Faith together, which in other Epistles hee doth distinctly re∣ferre the one to Christ, the other to the faithfull; yet hee hath vsed prepositions, which note that faith must passe no f••rther then to Christ, as charitie goeth no further in this place, but vnto the Saints. For where the preposition [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is such as might haue serued both to note our faith towards Christ, and our charitie towards our Brethren; hee declares that hee would not haue Faith and Charitie carried to one and the same obiect, by the choice of se∣uerall bands of prepositions, wherewith to tie each of these vertues with the subiect whereunto they belong. But to goe no further then to the Rhemists translation, can they say, that we haue charitie in the Lord Iesus? If

with the later clause further remoued, which is towards all Saints, they will haue both Charitie and Faith con∣ioyned, yet it followeth much more, that with this clause, in the Lord Iesus, which is neerer vnto charitie then the other, they ought both also to be coupled. If this be ab∣surd, much more is it, that vpon this ground of coupling Faith and Charitie together, they would haue them both carried and applied vnto these words, vnto the Saints. As for the order of words, and coupling things together, which are to be referred distinctly, the like is to be found in other passages of holy Scripture. Againe, Loue and Faith may be put for faithfull, firme, and sted ast loue; the like whereunto we may often find. But by this no resting of the place, our Aduersaries are driuen, not only to be∣lieue in the Catholike Church, but also in euery seuerall member of the Catholike Church. For seeing the Apo∣stle commendeth Phi••••mon for his loue towards euery Saint that came vnto him: it followeth, that if (as they say) he commendeth faith towards the Saints, hee com∣mendeth it towards euery man a part: and so euery Chri∣stian is to belieue in other: which our Aduersaries will not affirme.

CHAP. X.

Of the Effects, Subiect and Degrees of Iustifying Faith.

§. 1. MAny and excellent are the fruits and effects of faith, for which cause it hath beene a∣dorned with many singular titles of ho∣hour. It is called the gift of gifts, the soule of our soule, the root of an honest life; the character of the sonnes of God, the key whereby the treasures which are in Christ are opened vnto vs, the mother of

sound ioy, and nurse of a good conscience: the hand whereby we apprehend Christ, the eye whereby wee see the inuisible things of God, the mouth whereby we re∣ceiue the seed of saluation; the pledge of our eternall in∣heritance, the earnest of our peace with God, the seale of our election, the ladder whereby we certainly and safely ascend vp to Heauen; the shield of a faithfull soule, the sword whereby we beate and wound our enemies, the to∣ken of our vnion in Christ, our victorie, and the band whereby we are vnited vnto the chiefe good. The fruits of faith are diuided into two Heads; Internall and Exter∣nall, which the Schoolemen call Elicite and Imperate▪ But to speake of them orderly as they are set downe in Scripture, we find them to be these. By faith wee are en∣grafted into Christ, and made one with him, flesh of his flesh, and bone of his bone, l••uely members of that bodie, whereof he is the head: and by Christ wee are vnited vnto God▪ In Scripture to bee in Christ, and to be in Faith are put indifferently. By faith wee are married vnto Christ, and haue communion with him in his Death and Resur∣rection, hee and all his benefits are truly and verily made ours; his name is put vpon vs, wee are iustified from the guilt and punishment of sinne, wee are clothed with his righteousnesse, wee are sanctified against the power of sinne, hauing our nature healed and our hearts purified: we draw vertue from him to die to sinne, and liue to righ∣teousnesse. By faith wee are admitted into the Family of Abraham, become the children of l ght, are adop••ed to be the Sonnes of God, are made acceptable ••nto him as heires of life, vnto whom hee willeth eternall blessed∣nesse, and doe receiue the promise of the Spirit. By faith we abide in Christ, and haue perpetuall communion with him. It is the loadstone that lookes euer to Christ, as that doth towards the North: and as that drawes iron vnto it, so doth faith ioyne our hearts to Christ perpetually. By faith wee receiue of Christs fulnesse; haue profession of

him doe liue in him, and are so refreshed by him, that we shall neuer wither or feele scarcitie. Water in a ditch may bee dried vp, so cannot the pond which is fed with con∣tinuall springs. By faith Christ dwelleth, and ruleth in our hearts, wee haue accesse to the throne of grace, the temporall gifts of God are sanctified vnto vs, all spirituall blessings are continued and augmented in vs, and we are kept to the saluation to be reuealed. Faith ouercommeth the world; the manifold ill examples of the multitude, which like a raging streame beares downe all before it, and the alluring sweete baites of the deceitfull inchanting world, which are most strong and dangerous; euen whatsoeuer within vs or without vs would draw from the law of God: it quencheth the fierie darts of the Di∣uell, putteth Satan to flight, and kepeth vs safe from the mightie aduersarie of our soules and saluation. Faith ob∣taineth of God what we aske agreeable to his will, preuai∣leth with him, maketh the ordinances of God sweete and comfortable, receiueth what is profered in the word and Sacraments, and maketh that we shall neuer be ashamed nor confounded. Faith encreaseth knowledge, enflameth the heart with loue stronger then death, hotter then coales of Iuniper, which cannot be quenched with much water; stirreth vp earnest sighes and groanes, enlargeth the heart in thankefulnes and holy admiration, bloweth & quicke∣neth zeale, renounceth Satan and all his workes, crucifieth the flesh with the affections and lusts, contemneth the world, scorneth the base and transitorie pleasures or pro∣fits, whereby it doth allure to with-draw from God, and dispiseth the frownes, threats, and vtmost wrongs that it can doe, in respect of the loue of God and Christ Iesus, or hazarding his part in the eternall happinesse. It ar∣meth with patience and inuincible constancie, breedeth peace of conscience and ioy vnspeakeable, maketh valiant in the combate striuing against sinne, couragious in diffi∣culties, confident in desperate dangers; is accompanied

with holy securitie concerning the grace, protection and loue of God, ioyned with a certaine expectation of eter∣nall saluation, and assurance that all things shall worke together for best. It seasoneth prosperitie, receiueth earthly blessings as pledges of Gods speciall and Father∣ly loue, and lifteh them vp to spirituall vse: it sweetens afflictions, supporteth vnder them, teacheth to profit by them, beareth them meekly, expecteth deliuerance, and triumpheth before the victorie. It seeth things in∣uisible, assureth aboue likelihood; sence or reason, allay∣eth perplexing thoughts and feares, and breaketh off temptations. It stayeth vpon the word of promise, and is confident of things, to reason incredible, in nature impossible, ro sence direct contrarie, because God hath said them. It preserueth from ill meanes, laboureth conscionably in the duties of our callings, yet without couetousnesse or distracting care; swalloweth the pain∣fulnesse of honest labour, and obtaineth many temporall blessings and deliuerances, yea and spirituall priuiledges for our selues, for our prosterie, and for others. Faith preserueth from falling, raiseth vs againe being fallen, maketh couragious and hardie in the profession of the Gospell, euen to the losse of goods, libertie, and death it selfe: it sweeteneth the communion of Saints, linketh the heart in loue to them that feare God, laboureth the conuersion of them that goe astray, and the building for∣ward of them that be called, and the comfort of them that be distressed in soule or body; maketh profitably to those that be without, worketh righteousnes, obtaineth a good report, & wholy resigneth it selfe to the will of God. And to conclude, by faith we are certified of our electi∣on, are made wise vnto saluation, doe stand in grace, are assured of prosperous successe in what wee goe about, doe learne how to want and how to abound, and possesse all things wh••n for the present we haue nothing in hand: are enriched with many spirituall graces, are kept to our Hea∣uenly

inheritance, and shall b••e glorified in the life to come. These be the sound, comfortable, enduring fruits of faith, in which respect who can but say, that faith is an excellent grace? a rich iewell, a pearle of price, the Christian mans treasure? Faith is a principall thing, the merchandise thereof is better then siluer, and the fruites thereof then fine gold. Without faith there is no plentie to man on earth: with faith there can bee no want of any thing that is good. For how can hee lacke any good thing, who hath God for his Father, Christ his Sauiour, the holy Ghost his sealer and Comforter, the Angels to guard him, Heauen his inheritance: who hath Gods faithfull promise confirmed by oath and seale, to secure him of all things needfull, grace, comfort and earthly blessings, and is kept by the power of God vnto saluation? But here it must be obserued, that faith doth not effect and performe these things, by any excellencie, force, or efficacie of it owne aboue other graces but in respect of the office wherunto it is assigned in the Couenant of grace. It is a cause onely Instrumentall, and that is atri∣buted vnto it, which the principall cause worketh. Faith iustifies not as an act or qualitie, but as it receiueth Christ: faith purifieth not the heart of it selfe, but as it is the instrument whereby the Spirit worketh. Whatsoeuer wee are made by faith, wee are made it in Christ and whatsoeuer faith makes to bee ours, it is also in Christ. Therefore faith maketh not God to be our God, but in Christ: nor vs the children of God, but in Christ. And whatsoeuer grace is wrought in the heart of any man, it is the gift of God, the worke of the holy Ghost: but faith is the Instrument whereby the Spirit doth more renue and purifie our hearts.

§. 2. Of all creatures onely Man is capable of sauing or iustifying faith: not the blessed Angels who neuer sinned; nor the euill Angels, who are shut vp in prison, and reserued in chaines of darkenes against the day of iudge∣ment.

The Saints in glory doe inioy immediate fellowship and communion with God by sight, and know most perfectly and most clearely: But the light of Iustifying faith, which doth include and suppose imperfection, pertaineth to this life in which we are in the way mouing to perfection, not yet attained vnto perfect vision. So that faith is proper vnto Man in this life, in his iourney towards his perfect home and eternall habitation: but all men are not enriched with this precious gift of mercie, and rare iewell of grace. All men haue not faith. Many are not so much as outwardly called, the sound of the Gospell hath not reached vnto them: many that heare, vnderstand not, bee not affected with the truth: and in some that be affected, the word takes not kind rooting, is not well planted. Those to whom faith is giuen are de∣scribed to be the elect of God, the sheepe of Christ, and to bee giuen of the Father vnto Christ. The subiect of Iustifying faith is man a sinnner, called according to the purpose of God, acknowledging his offences, and hung∣ring and thi••sting after mercie. For none but a sinner can acknowledge Christ for his Sauiour for he is the Saui∣our of sinners. Faith in Christ for remission of sinnes, is necessarie for them onely who haue offended: but euery sinner cannot belieue, euery one is not fit to receiue the promise of mercy. The enimies of the Gospell of Christ, worldings, hypocri••es, and all in whom sinne raigneth, can haue no true faith in Christ: hee onely is fit to em∣brace mercy, who knoweth that hee is lost in himselfe, and vnsatiably desires to be eased of the heauie burden of his sinnes. Faith is not a worke naturall, but supernaturall, not of nature, but of grace, not of the power of our free-will, but of the efficacie of Gods Spirit, whereby we an∣swere to the effectuall call of God, and come vnto him, that we might be pertakers of life eternall. The infusion of faith is necessarily precedent to the act of faith, and grace to belieue is giuen before we lay hold vpon Christ.

And if sauing-effectuall calling bee precedent to faith, the subiect of liuing faith is man sauingly called according to the purpose of Gods will. We can teach no faith to sal∣uation, but according to the rule of Christ; Repent and belieue the Gospell; no remission of sins, but according to the like rule: But faith seeketh and receiueth pardon as it is profered in the word of grace. Repentance is necessarie to the pardon of sinne, as a condition without which it cannot bee obtained, not as a cause why it is giuen. If mercie should bee vouchsafed to all indifferently, the grace of God should be a boulster to Mans sinne; there should bee no difference betwixt the iust and vniust, the pen••tent and obstinate. Faith comes to Christ as an humble penitent petitioner, suing to the throne of grace for what is promised in the Gospell, and it receiueth ac∣cording to the promise of mercie.

§. 3. The seate of faith is the heart, but the heart contrite, humbled, bewailing sinne, denying it selfe, and affected with desire of remission of sinnes. As the stomake is the place in which meate is receiued; but it is necessarie it bee desirous of meate: So the heart is the place, where remission of sinnes is receiued and felt, but it must be an heart desirous of, and thirsting after pardon. With the heart man belieueth. If the Mind and will bee two distinct faculties of the soule, then iustifying faith is resident in both, but principally in the will: because it assenteth to diuine reuelation as true, and embraceth the promises as much better then any contrarie good, the world, the Diuell, or flesh can present to preuent our choice of what it prescribeth for our sauing health. For the word of promise not onely containing truth, but offering good vnto vs, cannot fully be receiued with the vnderstanding, but the will also must moue towards it. And so faith is not onely a knowledge or assent in the Minde but, a godly affection in the will, which doth goe to, embrace, rest vpon Christ or the grace offered

in Christ. Therefore the nature of faith is described by words which signifie to stay and rolle our selues vpon God, to l••ane on him as one would leane vpon a staffe: and by faith we come vnto Christ and receiue him. It is obiected, that one and the same vertue or grace cannot be in distinct powers and faculties of the soule, nor faith in distinct subiects. Whereunto seuerall answers are made, First, that one and the same thing in diuers respects may be referred to diuers subiects, as these subiects are not al∣together seperated, but conioyned amongst themselues. So friend-ship is one morall vertue, and yet in the Minde and will both. Loue and hatred is noth ng but the af∣fection of good or euill will vnto a thing knowne in the vnderstanding. Our Aduersaries themselues place hope in the vnderstanding and the will, attributing a double certaintie vnto it, one in respect of the vnderstanding, another in respect of the will. And so faith being one doth properly possesse one subiect, to-wit, the soule; but considered according to the two faculties thereof, it possesseth the Minde, as it vnderstandeth and assenteth; the will, as it receiueth embraceth the word of promise. Secondly it is answered, that sauing faith doth presup∣pose knowledge and assent as the roote and foundation: but formally it is an affection, towards the promise of grace, and seated in the heart. As the reasonable soule doth giue life, sence and motion as inferior operations: so iustifying faith doth knowe and assent, but as iustify∣ing it doth trust and relie vpon the mercie of God in Ie∣sus Christ. Thirdly, Iustifying faith, or faith as it iustifyeth, is not one vertue, not any vertue but iustifyeth onely as it makes vs partakers of the righ∣teousnes of Christ; which it doth not by any digni∣tie or excellencie of it owne, but in respect of the place and office which our mercifull God hath freely and libe∣rally granted vnto it. Now nothing hindreth why God should not giue the name of faith both to assent in the

vnderstanding, and to affyance in the will, and require both to Iustification. And that it is not a vertue as it iustifyeth, is manifest hereby, that wee are iustified by the act of faith, not by the habite of faith, as Diuines popish and protestant confesse. But if Minde and will be indeed but two names or titles of one and the same in∣tellectuall nature, as truth and goodnesse in matters mo∣rall differ only in degrees of apprehension, then there is no roome for this obiection. Not to dispute this point any further, this is manifest, that in Scripture the heart is taken for the whole soule, with all its powers and ope∣rations; as of vnderstanding, willing and choosing, re∣membring or retaining in Minde and affecting, that the Scripture doth simply attribute to the heart knowledge, confidence and affection; and that the Scripture hath no peculiar words, whereby that philosophicall distincti∣on of Minde and will may be confirmed: and therefore ac∣cording to the sentence of Scripture, wee may seale faith in the heart or reasonable soule and not trouble our selues about the distinction of the faculties. If the Scripture mention this as an act of faith, To belieue that Christ is the sonne of God, which is seated in the Minde; it must bee remembred, that words of knowledge doe together by connotation imply affection, much more words of beliefe: and therefore where wee finde to belieue that Christ is the sonne of God, we must conceiue this beliefe to containe confidence in the Sonne. Words of know∣ledge most vsually import, not idle knowledge in the Minde, but true and vnfained affections in the heart, which accompanie that knowledge. Knowledge is the ground of confidence, and so it is put for confidence which it doth bring forth. The whole intellectuall nature is the seate of faith and that faith which iustifyeth is well-rooted and taketh kindly in the soule, otherwise it could not season the whole lumpe, disperse it vertue into euery affection, commaunde euery passion, and

bring into subiection whatsoeuer doth make head against the power of godlinesse. Faith that is not well planted can neither soundly receiue, nor firmely hold Christ, but by the allurements of the world, the lusts of the flesh, and assaults of Sathan it is easily ouer-turned. The stonie ground receiued the seed, but wanting good root it wi∣thered, and brought forth no fruit to ripenesse. Whilest faith possesseth the castle of the soule, it can as easily ouer∣come the assaults of the Flesh, the World, and the Deuill, as honest subiects which hold the heart of the Kingdome, can vanquish and bring vnder the scattered forces of an enemie, that makes inrodes vpon the borders. But if the heart be taken vp with wordly delights, or vaine lusts be suffered to build their castle therein, then shall wee bee made a prey to Satan. The cares of the world and plea∣sures of this life choake the seed of life receiued, that it brings forth no fruit vnto perfection.

§. 4. This faith wel-rooted is common to all, and proper to them only who be called according to the pur∣pose of God. All that be sauingly-effectually called, and they only are partakers of the same faith in subiect, obiect, kind, but not in number and degree. Euerie Belieuer hath a proper, singular, sincere, indiuiduall faith, in kinde the same, but in number differing from the faith of others; as the faith of Peter was distinct from the faith of the other Disciples. The iust doth liue by his owne faith: A speci∣all and particular faith is required in euery one that shall be saued. This particular faith is commended by the holy Ghost in particular faithfull men and women: And when the faithfull of age and discretion were admitted to Bap∣tisme, they professed particularly their faith in Christ. Health of bodie and such like outward blessings, may bee conferred by God vpon one for the faith of another. And the children of Christian parents are within the couenant for their parents faith, as the promise is made to the faithfull and to their seed, and they receiue it for them∣selues

and their posteritie. And generally the faith of one may helpe to obtaine for another, so farre as it moueth to pray for others. But rem••ssion of sinnes and saluation is not obtained without a proper and speciall faith in them that bee of ripe yea es, and haue the vse of reason. God takes no pleasure in them who withdraw themselues by vnbeliefe.

§. 5. The f••ith which is belieued is one and the same, the grace whereby we belieue supernaturally infused, the seate of faith an humbled and contri••e heart, but the measure of faith is not equall or like in all. To some is gi∣uen a greater measure of faith, to others a lesser: faith is more strong in this Christian, more weake in that. There is a great faith, and a little faith; a strong faith, and a weake faith. All liuing trees in an Orchard be not of one growth or fruitfulnesse: All men bee not of one stature, estate, or age▪ but some high, some low, some rich others poore; some strong to labour, others that must be borne or held vp by the armes: and so it is in the Church of God amongst Christians. All good ground is not equall in yeelding fruit, some returnes an hundred-sold, some thirtie-fold. Such perfection of faith is granted to no man in this life, that neither he nor any other can be more per∣fect therin. The faith of all the elect is sincere; the faith of some perfect in comparison of others: but absolutely the greatest faith is imperfect Iustifying faith supposeth imperfection, and is it selfe imperfect in vs so long as wee liue in this world. It is imperfect extensiuely in regard of things to be belieued; and intensiuely, in respect of confi∣dence, wherewith wee belieue in Christ. Wee know no∣thing as we should, of those things which we know: and many things we are ignorant in, which we should know. We are like the blinde man, whose eyes now opened, be∣gan to see men like trees. Looke as children know not at all many things, they come to know afterward; so wee: and looke as they doe not fully know those things which

they know, but superficially; so is it wi••h vs in heauenly matters. Hence our confidence cannot bee perfect. For those who know God best, trust him b••st: those who dimely know him, his goodnesse and truth, they can but weakly belieue on him. In speculatiue knowledge pertai∣ning to discourse they may farre excell, who come short in confidence: but in certaine, distinct, practicall know∣ledge they are most excellent, that with most liuely af∣fiance doe cleaue vnto the Lord. Againe, the mysteries of faith are so profound, that in this life we cannot attaine vn∣to the vnderstanding of them fully and perfectly, but haue need to pray daily, that the eyes of our Minde may be o∣pened, that wee may more fully conceiue of the things that pertaine to the Kingdome of God. And if our eye bee dimme in sight, our hand is feeble in receiuing. For our will is as much corrupt as the vnderstanding: and it is easier to discerne the truth, then firmely to embrace it a∣gainst all oppositions. The darknesse of Minde is an im∣pediment to full and perfect knowledge: the corruption of will, which is neuer wholy remoued in this life, is a stop and let to perfect confidence. Faith groweth and en∣creaseth by degrees, which is an argument, that in this life it neuer comes to the highest pitch of perfection: For that which is alreadie compleate in degree, needeth no augmentation. What Belieuer is there, who findes not a continuall combate of faith against many temptations a∣rising from his natiue ignorance, infidelitie, diffidence, the wisdome of the flesh, his owne sence and feeling, &c. which assaults against faith from within doe argue the weaknesse, as the resistance of them demonstrates the the truth of faith. The tree is knowne by its fruit, and the goodnesse of a cause by the effects it produceth. But the fruits of faith are imperfect; as loue, ioy, and holinesse. The faith of Abraham was great and excellent, but not perfect in degree: Hee was strong in faith, and doubted not of infidelitie, but of infirmitie he doubted: His faith

remained inuincible, though often assaulted, but now and then it was shaken.

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

§. 7. The degrees of true and liuely faith may bee considered according to the diuers growth, which God bringeth his children vnto, and the diuers measure of grace; which God bestoweth vpon them; according to the time wherein they haue been trained vp in the schoole of Christ, the meanes God hath vouchsafed for their building forward, their experiments of his loue, and their care to vse the meanes and imploy their talent. God gi∣ueth not the same measure of grace to all Belieuers: all be not of equall standing in Christs schoole, nor of equall paines to improue what they haue receiued, nor liue vnder

like powerfull meanes of grace, and enioy like helpes of increase in strength. In nature no man wonders to see a growne man stronger then a new borne babe; a plant set in a mellow and fertile garden thriue faster then th••t which groweth in a more barren soyle; a Merchant that is warie and industrious to imploy his stocke, to increase more then hee that is remisse; an old beaten Souldier to bee more expert then one who hath newly put on his ar∣mour: In gr••ce the same holds good; for faith thriueth according to the time, meanes, experiments, and one we take to improue our talent and preserue our faith. The degrees of faith may fitly bee drawne into foure Heads. For there is a weake faith as it were in the tender bud; a faith somewhat growne vp: strong faith, and full assu∣rance.

Faith is weake foure wayes: [unspec 1] First, in knowledge, when a Belieuer is but a babe in vnderstanding, ignorant of ma∣ny profitable things needfull to bee learned and practised. Him that is weake in faith, receiue you, but not to doubtfull disputations. The Disciples had true faith, when they were very weake in knowledge. For though they be∣lieued that Christ was the Messiah, yet they were igno∣rant of his Death and Resurrection, and Ascension. When he told them of his sufferings, they vnderstood not that saying; when Mary told them of his Resurrection, they beleued it not; when hee spake of his tarrying with them a little, and then of going vnto his Father, they knew not what it meant.

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

[unspec 3] Thirdly, In confidence it is feeble, when the Belieuer rolls himselfe vpon Christ and the promises of mercie made in him, purposing to adhere and cleaue vnto him,

though he feele that he hangeth but weakly, discerne not the certaintie of his estate, nor the stablenesse of Gods promises, cannot assure himselfe that he doth belieue, is soone discouraged in troubles, and readie to faint if helpe come not presently. But when the minde is perplexed with temptations, feares, and doubts, and the heart ready to faint, not able with cleare euidence to receiue the pro∣mises, yet then this true Belieuer is habitually resolued (not without great dread and wauering) that it is good to trust and waite vpon the Lord. And this must be remem∣bred for certaine, that howsoeuer faith bee often shaken, oppressed with feares, or turned aside with oppositions that be made against it, for a time, as the Disciples did all forsake our Sauiour and flee, when he was apprehen∣ded; yet the weakest faith is aduisedly resolued to sticke fast vnto the promises of life, as much better then the pleasures or profits of this life, and to embrace Christ notwithstanding any opposition by allurement or terrour that the Deuill, the World, or the Flesh can make a∣gainst it.

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

But some there are, whom God in speciall manner

doth priuiledge at one time, and in one day to receiue that grace and gift of assurance, which others are long labou∣ring and trauelling for, before they attaine it. As our Sauiour Christ pronounceth of Zacheus, This day is this Man become the Sonne of Abraham, and saluation is come into his house. So Lydia her heart was opened, that she attended to the preaching of Paul: the Iaylour, and the Iewes who were pricked in conscience at the preach∣ing of Peter, were quickly comforted after they were throwne downe. The like may be said of Matthew, and the thiefe who was conuerted vpon the Crosse.

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

§. 8. A weake and strong faith differ not in speciall nature and plantation, but in degree: and the fruites of weake and strong faith are the same, though not in like measure, fulnesse and comfort. More distinctly the bene∣fits of the weakest liuely faith be these: By it the Belie∣uer is firmely and inseperably knit vnto Christ, as a liuing

member vnto the Head. A true Belleuer, though neuer so we••ke, doth possesse Christ with all his benefits, and all sufficiencie in him (for knowledge of faith is neuer with∣out p••ssession.) And so he is iustified, sanctified, adopted, and made free by Christ. By faith he apprehendeth things inuisible, he doth see God, and is made wise vnto salua∣tion▪ Eternall life is alreadie begunne in euery Belieuer weake and strong, euen that life which shall neuer fade. The weakest faith giues will and abilitie in some sort to walke vprightly, and to liue honestly in the sight of God and Man: it is also strong through the power of Christ to vanquish Satan and ouercome the world, with whatsoe∣uer is therein that maketh head against the soueraignetie of grace. The weakest faith is euer ioyned with the gift of perseuerance, and cannot vtterly bee broken off. And weake faith, if found, will grow and increase, as a childe now feeble in his ioynts, may in time become strong by nourishment, and able to runne about. It is no wisdome therefore for any man to content himselfe with a little faith, though the weakest faith shall neuer faile, nor be o∣uercome by Satan, seeing God hath prouided and doth af∣ford meanes, whereby we may be builded forward. It is a shame to be a man in yeares and a b••be in knowledge: to be an Infant in faith, when God vouchsafeth time and meanes of better stature. Who would bee poore that might be rich? weake that might be strong? who would liue in feare and care, that might rest confident and secure? who would walke pensiuely, that might continually re∣ioyce and triumph? A weake faith will bring to saluation, but a strong faith is necessarie for a Christian, that he may ouercome with more ease, fight more manfully, endure with patience, and obey with chearefulnesse. The least dramme of faith is more precious then gold that peri∣sheth, better then the whole world, who, that knoweth the price and value of such a iewell, would not desire and labour to be furnished with it, and grow rich therein. In

earthly things a full estate pleaseth best: in heauenly shall we be cōtented to l••ue from hand to mouth, & scarce that, when we might with better allowance enioy plentie? All liuing things haue an appetite to seeke and desire nourish∣ment for increase vnto perfect stature in their kind: Herbs and plants sucke iuyce out of the earth; new borne babes d sire the mother breast. All true graces are still growing from a gram of Mustard seed to a great tree; & liuely faith doth couet increase from feeble state to better growth, from growth to strength, from strength to full assurance.

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

Strong faith excelleth the former in certaine know∣ledge, firme and full assent, liuely confidence ioyned with sincere purpose and resolution of vnpartiall and constant obedience. This Belieuer is better acquainted with the promises of God temporall and spirituall to relie vpon them, hee can wrestle earnestly in prayer, is not discoura∣ged if for a time his suite be denied, will take no repulse, is couragious in dangers, sharpened by difficulties, wal∣keth on constantly in a godly course, and holdeth the con∣fident assurance of his saluation more strongly, and hath it more vsually then the two former. But yet he hath not learned in euery state and thing so to liue by faith, but that he is often shaken and troubled with his corruptions, di∣stracted with cares, and kept vnder with other incum∣brances more then hee need, if hee had attained to that

measure of faith, which in this life many haue obtained by the gift of God. Full assurance is, when the Belieuer hath obtained full assurance of vnderstanding in the mistery of God, and of the Father, and of Christ and assuredly belieueth in Christ for saluation, and is certainly perswaded that all other promises spirituall and tempo∣rall do belong vnto and shall bee made good vnto him in due season, though in appearance all things goe cleane contrarie: and readily followeth the Lords commande∣ment, though repugnant to flesh and bloud, crosse to carnall reason, contrarie to earthly pleasure and con∣tentment. This degree of faith is not gotten at once, nor at first ordinarily, but by degrees, after good time and continuance in the vse of the meanes, after many experiences of Gods loue and fauour, after manifold tryals and combates, and the long continued practice of holines; many neuer attaine vnto it in this life: but it is the dutie of euery Christian to labour after good esta∣blishment and full assurance in the faith.

As faith is more excellent, so are the fruits that issue from it: The stronger our faith the more firme and close is our vnion with Christ. A weake belieuer is as truely knit to Christ as the strong, but not so neerely and fast. The increase of faith makes our Communion with Christ more sweete and comfortable then before. For the more stedfastly we belieue, the clearer apprehension haue we of the remission of all our sinnes; the more vertue and strength draw we from Christ to kill and crucifie our corruptions; the greater is our peace and ioy in the sence of Gods speciall fauour and the more constantly inioyed with an increase thereof. Fulnesse of faith breeds fulnesse of peace and ioy which passeth vnderstanding. The firmer our faith, the more free is our accesse with boldnesse and confidence to the throne of grace, the more fer∣uently and confidently can wee pray Abba Father, the better successe doe wee finde in prayer and the more

quietly doe wee waite till the vision come, for it will come and will not lie. Assurance of faith doth inable with more ease to ouercome the world, to contemne the pleasures of sinne, to possesse the soule in patience in hard and ••sore pressures, to curbe vnruly passions, to tread Satan vnder feete, to breake through all worldly difficulties and to runne with chereafulnes the race that is set before vs. The weake belieuer creepes forward in the way to Heauen, but it is with much difficultie; He hath much adoe with himselfe, hee is perplexed with feares, frightned with troubles, discouraged with want of meanes; he is wearie, feeble, panteth, maketh many a stand, and slippeth now and then. It is farre better with him, who is setled, stablished and rooted in the knowledge and loue of the truth, and is assured of Gods mercie; hath interest in all the promises of grace, and can lay actuall claime vnto them. For hee contemneth the temptations of multitudes, customes, examples; he dispiseth the offers of profits, pleasures, honours estee∣ming it greater riches to suffer affliction with the people of God, then to enioy the pleasures of sinne. As for re∣proch, trouble, persecution he shrinkes not at them, for his heart is fixed and trusteth in the Lord. In dangers he is confident, through meanes of deliuerance appeare not, because he seeth in God who is inuisible, and resteth vpon his faithfull promise, that cannot deceiue. His affections are seasoned, his heart is in Heauen, his loue to God is stronger then death, life it selfe is not deare vnto him, that he may finish his course with ioy. If at any time hee tread awry through ouer-sight or infirmitie, the stronger is his faith, the sooner doth he arise againe, renue his re∣pentance, and embrace the promises of mercie afresh. Let vs then striue to attaine vnto the best measure of faith, and to excell our selues. In earthly things men are willing to better their condition: and shall wee bee careles in heauenly things to prouide well for our selues.

In faire weather the Traueller will carrie his Cloake, be∣cause the season may change before his returne: A strong faith is euer of vse, most needfull in temptations of long continuance, and grieuous to be borne: and though now we liue peace, we know not how soone we may be called forth to tryall, what seruice we may bee put vnto or the Lord will exercise vs.

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

CHAP. XI.

Of the right plantation of faith, and meanes whereby it is confirmed.

§. 1. THE necessarie vse and excellent fruites of faith, should incite men if they want to seeke it with all diligence, and if they be pertakers of that heauenly gift to hold and keepe it, to increase and growe therein. And this the rather, because wee haue many encouragements to be∣lieue. God doth beseech men to bee reconciled vnto him: Should not this wonderfull clemencie of God encourage vs with boldnesse and confidence to come vnto him? Christ himselfe doth graciously inuite all that be poore, needie, wearie and heauie laden to come vnto him: and the Lord maketh a generall proclamation of libertie to all distressed soules that will come and receiue it, without exception of any in particular: which should the rather affect, if wee consider who it is that proclaimeth, inui∣te h, beseecheth, namely, God, who is able to helpe, and readie to forgiue and succour. If a couetous man should offer vs any greate kindnes, wee might doubt of performance, because it is contrarie to his nature but it is not so with our God; his name is gratious, and his nature is to be faithfull in performance, and true in of∣fer and promising. In the couenant that God of his rich grace and mercie hath made with his Church and people se••led with Sacraments, and confirmed by oath, remissi∣on of sinnes secret and open, great and small, of what qualitie soeuer, is promised and assured to them that re∣pent and belieue. And when life and saluation is promised to them that will receiue it by faith, no man is excluded from that mercie, but hee that shuts forth himselfe by infidelitie. Wee haue a Sauiour, who came into the

world to saue sinners, and is able to deliuer vs out of the hands of all our enemies, his redemption being both pretious and plentifull. And therefore though the mul∣titude and grieuousnesse of our sinnes should encrease our repentance, yet they should not diminish our faith, and diligence in seeking assurance of forgiuenesse. For though our debt was neuer so great, our suertie Christ Iesus hath paid it to the vtmost farthing. The Lord who is best acquainted with his owne loue, merc e, and com∣passion, and knoweth what is pleasing and acceptable vn∣to him, hath straightely charged and commaunded vs to belieue in him, and belieuing will bestow vpon vs eternall life according to promise. And can there be any fraud in Gods word? or danger in yeelding obedience to his Commaundement? What neede we feare to commit our soules to him, who is able to keepe them, and hath bound himselfe to saue them, if we relie vpon him? Our Faith is directed to God in and through Iesus Christ our neere kinsman, who hath taken our nature, and is be∣come flesh of our flesh. Though wee feared some great man, yet were hee maried to our house, very neare vs, this circumstance would animate vs not a little: the same should wee thinke of our God, maried as aforesaid to our flesh. Christ our Sauiour and high Priest euer liueth, to appeare in heauen before his Father, and to make in∣tercession for vs. The Father, who hath committed all iudgement to the Sonne, hath giuen vnto him power to remit and pardon sinne; and he as our suretie, hauing all our debt laid vpon him, hath by one oblation of him∣selfe once offered, purchased for vs eternall redemption; and by vertue of his obedience hath receiued for vs, whatsoeuer he distributeth vnto vs. By belieuing wee glorifie God both in his truth, power, wisedome, loue, grace and mercie, whom before wee dishonoured by our sinnes. For the grace of God is manifested by faith in Iesus Christ, in the declaration and acknowledgment where∣of

standeth the chiefe praise and glory of the Lord, as the the last end of all his workes. Mercie and compassion in Man is but as the drop of a bucket in comparison of that huge Ocean of grace that is to be found in our God. But God requires that wee should forgiue our Brother se∣uentie times seuen times, if hee did repent after hee had trespassed against vs: and wil not our God, who exacte••h such compassion in vs, bee much more readie to extend mercy vnto vs, if wee sue vnto him. There is no diffi∣cultie so great either in respect of sin or of the meanes &c, but it hath beene ouercome by euery one of the Saints, which is our encouragement to seeke faith, that we mig••t be healed.

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

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

[unspec 2] Secondly, learne and consider what promises be made in the Gospell, and to whom Christ offe••eth himselfe; euen to the thirstie, wearie, laden, and burdened; to them that bee stung in conscience, parched with sinne, that haue neither sappe nor fruite of grace. To them Christ ••ffereth himselfe, and becomes a ••••••ter, that if they will come vnto him, he will ease and refresh, enrich and comfort them. Ho euery one that thirsteth come ye•• to the waters. Let euery one that is a thirst, come vnto mee, and drinke. If any be oppressed with the weight of sinne, him doth the Lord intreate and perswade to come for ease: If any be confounded in conscience of his owne wretchednesse and sinne, to him the Lord calleth

in the Gospell, Come, and let thy soule delight in fatnes. Men of this world labour to match with such in marriage, as be rich and vertuous: but Christ doth preferre loue to such as be poore, that hee might make them rich; filthy, that hee might make them beautifull; in distresse, that hee might comfort them; base, that he might make them ho∣nourable; guiltie, that he might acquit them; naked, that he might cloath them.

Thirdly, Ponder and weigh who it is that maketh this liberall and free promise, euen God himselfe, who is able and willing, and faithfull to performe what he promiseth of his rich grace and vnspeakable mercie. All these are cleare and manifest for the truth of them, b••t wee haue need oft to set them before vs for our vse, to encourage vs the more boldly and sincerely to relie vpon Christ. To this end specially, are these testimonies of Gods Power, Mercie, and Truth so often repeated in the Scriptures, that we might haue them euer before vs, to vphold vs a∣gainst our doubtings and feares, whereof our nature is full. The things promised in the Gospell are vnlikely in reason, opposite to sence and feeling, too great and excel∣lent, as Satan and our distrustfull hearts will suggest, to be conferred vpon such vile and filthy creatures as we be, who haue so many wayes dishonoured God, and haue such a load of sin lying still vpon vs; For the ouercomming of which temptation, wee must looke vp to him that hath made the promise; his grace, faithfulnesse, and power; and keepe them in our eye continually, rowsin•• vp our soules to belieue against sence and feeling, reason and like∣lihood, because God is faithfull and cannot denie himselfe; gracious, and will not cast vs off for our vnworthinesse; great in might, able to doe whatsoeuer he will, and wil∣ling to performe with his hand, whatsoeuer commeth out of his mouth. Wee must say to our soules, The Lord of his grace inuites thee a poore, needie, miserable, selfe-condemned wretch to come vnto Iesus Christ, and of the

same grace hath promised to accept thee if thou do come, to heale thy soares, to forgiue thy sinnes; come therefore, behold, he calleth thee: reason may be deluded, sence is deceitfull, but the Word of the Lord endureth for euer: Thou hast his faithfull promise for thy securitie, dispute no more, but draw neere with confidence.

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

Fiftly, It is also needfull to denie our selues, our de∣sires, lusts and affections; to make ouer all our interest in our liues, or whatsoeuer is deare vnto vs; inure our hearts calmely to the heate and opposition, though of dea∣rest friends, and the reproaches and reuilings of men though abiect and vile. This our Sauiour layes downe as a fundamentall principle, If any man will come after me, let him denie himselfe, and take vp his crosse, and follow

me. He that loueth Father or Mother more then mee, is not worthy of me: and he that loueth Sonne or Daugh∣t••r more then me, is not worthy of me. And hee that ta∣keth not his crosse, and followeth after mee, is not worthy of mee. The necessitie of this resolution hee more fully sets out vnto vs in two parables, of a builder that must be able to count his cost and charges, and meanes to de∣fray them, before hee take that worke in hand; otherwise to begin to build, being vnable to make an end, were to lay the foundation of his disgrace, in the losse of his cost and paines: And a Prince, who before he vndertake warre, must haue sure triall of his owne abilitie and skill to dis∣couer his enemies strength, otherwise to bid him battaile, were rashly to prouoke an enemie to his owne losse and danger. The conclusion of these inductions is this, So likewise, whosoeuer hee bee of you, that forsaketh not all that hee hath, hee cannot be my Disciple. The Merchant that would purchase the pearle of price, must sell all that he hath to buy it; Hee must sell his sinnes, which is pro∣perly all wee haue of our owne) and renounce his interest in the world, and whatsoeuer naturall contentment hee might promise himselfe in the things of this world. The meaning is not, that rich men must forgoe their wealth, and betake themselues to voluntarie pouertie; for riches well vsed be great instruments of doing good: But they must cast the world out of their affections, and make ouer their interest in whatsoeuer is most deare vnto them: they must preferre the kingdome of Heauen before the whole world, and therefore renounce both themselues, and all the desires of the flesh, that nothing may hinder the en∣ioying of so rich a treasure. Christ doth make loue vnto vs, and by many faire, sweet and precious promises doth allure and intice vs to embrace him, but will bee receiued by way of Matrimoniall couenant; wee must forsake all base and carnall delights, cast out of the heart whatsoeuer we formerly accounted pretious in the world, cleaue vnto him only, and bee contented with those spirituall good

things, which he promiseth vnto vs. Christ hath neuer due esteem with vs, vnles for his sake we withdraw our hearts from all the riches, delights, honours and profits of the world, and denie our selues, that in all things we might be conformable vnto his wil & pleasure. What are we better then harlots, so long as the wo••ld or the delights thereof, lusts or passiōs poss••sse the heart, & diuide it from Christ? Roots, though of trees, can go no deeper then the rock or stone: nor can the Word of life si••ke deeper into the heart, then vn o the roots of his naturall desires or affections: which vnrenounced, hinder the right taking and kindly spreading of it. The cares of this world and voluptuous li∣uing choake the seed of the word, after it hath taken some rooting, that it brings forth no fruit vnto ripenesse. Ther∣fore that the word of the kingdome may take kindly and fructifie in vs, wee must cast vp our accounts before hand, what we can be content to forgo for Christs sake, and re∣nounce the pleasures & delights of the World, giuing vp our selues intirely to Iesus Christ, in all things to be dire∣cted & guided by him, inuring our selues quietly to beare reproach, disgrace & contempt for his sake, and watching heedfully in prosperitie, that the world creep not into our affection, & priuily steale away our hearts from him. And this we shal do the more freely, if we attentiuely consider what excellent & incōparable treasures of delight, ioy, & comfort are to be found in Iesus Christ, ouer and aboue all the world can promise or afford. Should a good husband be offered some goodly royalti••, vpon condition he would forsake his base tenement or hard rented lease, when once hee perceiued the profit of the exchange, you need not vse arguments to perswade him. Should some great No∣ble-man make suite of loue to a meane personage, vpon condition shee would forsake her base drudgerie for the honours and delights of a pallace, the motion would bee accepted. And if wee seriously weigh that the Lord Iesus calleth vs to forsake the flesh-pots of Egypt, and alienat••

our interest in the world, and the flesh with all their ap∣purtenances, that wee might be enriched with heauenly, euer-enduring pleasures, in comparison wherof all earthly contentments are but dung and dogs-meate; that hee in∣uites vs to cast away our harlotrie delights, that he might marrie vs vnto himselfe, and intitle vs vnto his euerlasting kingdome, it will not be grieuous to make this exchange. But here it must be remembred, that it is not the possessi∣on of earthly things, or delight in them, that is forbidden, but that possession and delight in them, which with-hol∣deth vs from resigning our selues vnto Christ, and seeking after the promised land withall the heart and all the soule. It is not the actuall abandoning of riches, honour, or o∣ther contentments of this life, which our Sauiour re∣quires: but the dispossessing of the heart of such base de∣lights, that the whole heart may bee set vpon heauenly things, and not with-drawne by secret reseruation of spe∣ciall desires for other purposes. And being thus disposed, we receiue Christ with wel-rooted affiance, and cleaue to the mercie of God, as much better then life it selfe.

§. 3. Faith kindly planted must be regarded seriously and carefully confirmed. For Sathan vseth all meanes to weaken faith, yea, quite to subuert and ouerthrow it. If an house begin to shrinke or reele of one side, will wee not put vnder some shore to prop it vp? Or if any man question the Title of Land we haue purchased, will wee not search Records, and vse meanes to strengthen it? The malice of Satan in seeking by all meanes to batter downe our faith, is sufficient to shew the excellencie thereof, and to awaken vs to a continuall carefull regard to preserue and encrease it. In this life wee are subiect to many trials that require strength of faith to vndergoe them. The world, by reason of our continuall imployment in it, is apt to creepe into the heart, and insensibly to steale the af∣fections from the eager pursuite of heauenly things, which calleth vpon vs for more then ordinarie care to in∣crease

our desires of grace, and moderate them in transi∣torie things. Hee who will haue a plant to thriue in a ground drie, barren, and vnkindly for it, must striue much, because his soyle will not doe further, then it is forced: so he that will make fire burne in greene moist wood, must follow it with blowing: thus to get faith to thriue in our natures, which are as apt to the weedes of diffidence and vice, as auerse from faith and euery true vertue, wee must striue with them, and offer violence vnto them. He who doth rowe against the streame, must plie his oare, or hee will goe downe apace: so it is here, wee goe against the streame of corrupt nature, so farre as wee goe in faith or grace. Our daily and continuall weaknesse of faith which wee finde in assenting vnto and receiuing most obiects of faith and promises of God, when it is encountred with temptations: Our ordinarie failings in the practice of ho∣ly duties, and due ordering of our affections, which can∣not bee without a precedent defect of that faith which onely can firmely vnite vs vnto Christ doth sufficiently manifest how feeble our beliefe is in the speciall mercies of God towards vs in Iesus Christ, which being the highest obiect is the hardest to bee apprehended, and can neuer bee seperated from firme assent vnto euery precept of God, as much better then any incompatible good. And if men take food and physicke to strengthen their bo∣dies, because they are fraile: must wee not labour to con∣firme our weake and feeble faith? The labour bestowed about this most gainfull and beautifll grace, is so farre from tedious toile, that it is the solace of a Christian heart, and the pleasure thereof more sweet then any plea∣sure that can bee taken in all the pastimes of the World. For by that meanes wee grow more and more familiarly and better acquainted with the minde and purpose of God towards vs, we enioy sweet communion and fellow∣ship with him, wee are made readie for our latter end at one time as well as another, and are armed to goe well

and chearefully through with the affaires of the day, be∣lieuing that God will guide and blesse vs. And of this al∣so we may be well assured, that according to our strength of faith the liuely fruits of holy obed••ence shall be found in vs, and as our faith groweth, so doth sound peace, ioy, and safetie; strength against corruption, abilitie to resist temptations, pouertie, of spi••it, meeknesse, puritie, hun∣ger and thirst after righteousnesse, mercifulnesse, and pleasure in the meanes whereby faith is preserued and confirmed, increased, and that from time to time, more and more. But as for such as will not settle themselues to nourish their faith with care and diligence, they depriue themselues of much inward peace, which they might en∣ioy, and make their liues vncomfortable to themselues, vnprofitable to others: They lay themselues open to ma∣ny offences, which by this exercise they might preu••••; and they go on, either in vnsauourie lightnesse and carn••ll ioy, which doth deceiue them, or else in vnprofitable care and worldly sorrow, which will disquiet them. And when they neglect the fashioning of Christ in their hearts, and so truly to put him on in their daily conuersation, they become vnprofitable in their liues, offensiue in their car∣riage; and the Deuill weakeneth and holdeth backe sun∣drie (which were comming on) by their example, thin∣king themselues well in the case they are in, rather then they should be in following them, vnlesse they saw some beautie and excellencie in their liues, more then in them∣selues.

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

[unspec 1] First, Daily to account it our best portion, richest iew∣ell, most pretious treasure and chiefest happinesse in this life: which if we doe, our hearts will be euer vpon it▪ our feare will be vsually lest we should loose it, and we shall thinke it most necessary to regard and looke vnto it, what∣soeuer wee haue besides it wo••th the looking after. And

otherwise, euery small occasion will hinder vs, euery fond delight carrie vs away, and euery trifle take vp the heart, much more our earnest and weightie affaires and busi∣nesse, to which most men thinke, that all exercises of re∣ligion ought to giue place. Things of worth are disestee∣med if their value be not knowne: and trifles are looked after when they bee ouer-valued. A true esteeme of the price, excellencie and vse of faith, the profit and comfort of it, will raise an earnest continuall care to preserue and keepe it.

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

[unspec 3] Thirdly, Walking according to the rules of faith in

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

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

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

[unspec 6] Sixtly, To these must be ioyned ordinarie and reuerent hearing of the glad tydings of saluation, which is the key whereby God doth open and soften our iron hearts: and

an holy vse of the Sacraments, whereby this heauenly truth, which we haue alreadie receiued, is yet further sea∣led vp to our consciences. These ordinances we must fre∣quent with an appetite. Sound and healthfull bodies re∣ceiue nourishment from their food, and suck vigour out of it for growth and strength: Liuely faith feedeth on the Word of life, and increaseth. Though the Word be im∣mortall seed, which corruptible food is not, yet in this they are like, that looke as bodily food doth not put to the body, all that substantiall strength and latitude which belongeth to it; so the food of the Word doth not at one time augment the soule, with all length and depth of Knowledge, Faith, Hope, Loue, Iustice, Temperance, which it is to be brought vnto. In which regard, as li∣uing bodies need daily food that they might grow vnto perfection of nature, so soules hauing grace, haue need to goe ouer with the vse of the meanes, as well as others, that the diuine nature may be more and more enlarged, getting vp as the light of the Sun••e doth in the aire which it in∣lightneth.

[unspec 7] Seuenthly, It is good to call to minde the experience of the faith and ioy which wee haue had at any time be∣fore; remembring that former comforts are as a bill ob∣ligatorie vnder Gods hand to assure that hee will not for∣sake vs. For whom God loueth, hee loueth to the end; because he is vnchangeable, the same for euer, which con∣sideration may serue to settle vs in assurance of Gods loue towards vs, more then a childe can bee of his Fathers good-will, or a wife of her bodily Husbands fauour, for they are mutable.

[unspec 8] Eightly, Obserue the opportunities, when it pleaseth God in speciall manner to draw nigh vnto vs, and make vse of them. God visiteth his children sometimes in ten∣der compassion, and knocketh at the doore of their hearts, inuiting them to diuine and heauenly communication with him. Sometimes he inclineth their soules to fresh

sorrow for sinne, sometimes hee refresheth them with more liuely apprehension of the ioyes of Heauen, some∣times they feele the motions of the Spirit quicke and liuely vpon what occasions soeuer, or in what manner it shall please God to offer himselfe vnto vs, it stands vs vpon to make vse of that for our quickning, to nourish the motions of his Spirit, and by feruent Prayer to entreat the continuance of his presence.

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

CHAP. XII.

Of the temptations whereby Satan seeketh to batter downe our faith, and how he may be resisted.

§. 1. THe Deuill knoweth right well, that faith is the band whereby we are knit vnto Christ; the shield whereby wee quench the fierie darts of the Deuill, the ground-worke of a godly life, and the safe castle of a Christian soule: If faith bee weakened, our zeale cooleth, our courage aba∣teth, our life is tedious, our Prayers faint, the exercises of Religion vncomfortable, and all the graces of Gods Spirit pine and languish. Also by doubting and distrust wee dishonour God, lay open our hearts to temptations, discourage others and tie our owne hands that we cannot fight against our deadly enemies. For these causes Satan

endeuours by all meanes to hinder, as the kindly taking so the growth of faith, that such as he cannot hold in the chaines of sinne, he might make their liues dead, weari∣some, vnprofitable by doubting and discomfort.

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

For the repelling of this temptation, it is to be knowne and remembred that Gods mercie, fauour, promises, and benefits are all free, which hee vouchsafeth, offereth, be∣stoweth, without any respect of worthinesse or deserts, of his meere grace and vndeserued loue in Iesus Christ. And therefore as when wee are most worthy in our owne conceit, there is no reason wee should presume the more; so when wee find our selues vnworthy, there is no cause why wee should hope the lesse. For the ground of our confidence is the promise of free and vndeserued mercie made in Christ Iesus to miserable forlorne sinners, who see and acknowledge themselues to be more vile then the mire in the street. And this sets forth the prayse of Gods mercie so much the more, that it is afforded to such base abiects, who deserue nothing: but to bee cast forth and trodden vnderfoot. Should the prisoner doubt of his Princes mercie when hee heareth his pardon read, and seeth it sealed, because he hath merited no such kindnesse? Againe, it is good to call to minde and seriously to consi∣der what strong encouragements wee haue to receiue the promises; and how wee are not more desirous to belieue, then God is wee should so doe. For God doth through loue intreat vs, of friendship counsell vs, and of his au∣thoritie being able to performe commandeth vs; as if hee would hereby shew that none hath authoritie to hinder or forbid the same. And therefore wee must be warned,

to beware of all occasions that may darken or put out the light of our confidence; as reasoning or questioning a∣gainst our selues for yeelding to this truth lately recei∣ued &c.

§. 2. Satan will here obiect to the weake and timorous Christian, that hee knowes not whether he bee of the number of Gods elect, and therefore hath nothing to doe with the promises. If the Deuill set vpon vs in this sort, wee must hold such suggestions to arise from the Spirit of errour, because they are contrarie to the voyce of God, who saith to the afflicted conscience that is wearie of sin, Belieue, lay hold on eternall life, cast not a way thy confi∣dence; Be established, confirmed, and abound in faith. Therefore we must lend no eare to such whisperings of the old serpent, but cleaue fast to the word of the Lord, and cut off all contrarie inchantments. It was the first degree to the vtter vndoing of her selfe and posteritie in our Grandmother Eue, that shee opened her eare to a false and lying spirit in the mouth of a Serpent, which vnder a faire colour perswaded, or rather couertly inticed and drew her to eate of the forbidden fruite. The decree of God which is secret in the bosome of the most High is not the rule according to which we must walke: but the word of life reuealed in holy Scriptures wee must take for our direction. If God make offer of mercie and forgiuenesse vnto vs in the ministerie of the Gospell, which is the word of truth, the word of saluation, wee are bound to receiue it without looking into the booke of his election: and if wee receiue them truely, we shall bee saued as the Lord hath spoken.

§. 3. If Satan be driuen from this hold, hee sollicites to feare, because many doubts and motions of distrust arise in the heart; as if there could bee no faith where there are so many doubts. And it cannot be denied, but motions to distrust argue faith to bee weake, which is a want that many of Gods people doe bewaile in them∣selues,

and for which they doe well-nigh despaire in themselues. Notwithstanding let not any bee out of heart, for the small and scantie measure of his faith, if he huae true faith, wel-rooted. For faith may bee true and liuely, that is but weake and small. For difference in degrees doth not varie the nature of wel-rooted affiance. And God requireth the truth of faith, but it is not ne∣cessarie, that it bee perfect in degree. If a Prince should proferre a pardon to a malefactor vpon this condition onely that hee receiue it, would hee question his Soue∣raignes bountie and grace, because he put forth a palsey-shaking hand? To doubt of Gods mercy because our faith is feeble, is rather to relie vpon our faith then vpon the Lord. It is not the excellencie and great measure of faith that doth make vs righteous before God, but Christ whom faith doth receiue and apprehend: which a weake faith can doe as well as the strongest. They that did looke on the brasen serpent but with one eye, yea but with halfe an eye were as well and fully cured of the deadly stings of the fierie serpents, as those which beheld it with both. As a small and weake hand is able to receiue an almes as well as a stronger and greater: so our faith though feeble, doth receiue Christ as truely and effectually for the saluation of the belieuer, as the greatest and most strong. In the manner of receiuing there is some difference [for the more firme our confidence, the g••eater is our comfort] but in the truth none at all. Againe it is not faith, but Christ receiued by faith that nourisheth to life eternall. Meate reached to the mouth by a trembling hand sustaineth the body no lesse, then if it were applied by an arme of strength; the goodnes of the nourishment receiuing no change or alteration from the externall instrument of application: so here Christ is the same to them that receiue him truly, though it be done in one with more, in another with lesse strength of affiance. We read in Scripture, that Christ reproued

some for their small faith, that they might stirre vp them∣selues more confidently to relie vpon him: but wee haue not heard, that he euer reiected any that came to him in weakenes, desi ing to be confirmed. The least grain•• of faith, if true, is acceptable vnto the Lord: Hee will not quench the smoaking flaxe. His dislike of our weaknes is an argument of his loue & care for our good, who would haue vs to be setled in the assurance of his fauour, and not to wauer in vncertainties to our great discomfort. The strait charge he hath laid vpon vs to belieue, & the seuere threatnings annexed to that his Cōmandement if we obey it not, is a manifest euidence of his bountie & will good to∣wards vs, who is pleased thus to binde vs vnto himselfe, to confirme vnto vs his loue, & so vndoubtedly to assure vs of his mercie, that it is to him a matter of vnkindnes, if we shall once make doubt or scruple of it. Doth any man mistrust the affection of his friend, because hee hath oft charged him not to be strange, to make bold with him in any matter of importāce & need, & hath rebuked him be∣cause he stands aloofe as though he shold not be welcome.

§. 4. Some are dismaid, for that they cannot keep their faith (for any continuance) strong and stedfast, but they feele it wauering, inconstant, flitting, so that they fall in∣to great sorrow, feare and doubtings. For their comfort they must know that there is no shadow of change with God, and that it is their weaknesse so to thinke. Men are variable in their affections, whom they dote vpon this day, they detest to morrow: But such lightnesse and va∣nitie is farre from our God: His loue, mercie, and gifts of grace are all vnchangeable. Also they must be perswaded, that labouring after and groaning to rest their wearied soules vpon the promises of mercy, being neuer satisfied till their doubtfullnesse be remoued will bring a good end; so that they shall neither miscarrie, nor be fo saken of the Lord in the lowest depth of their distresse. And though for a time they feele not that they haue faith or

life, they may truely be aliue vnto God, as it is euident by sun••rie testimon••es and properties of the new birth, which may bee di••cerned in them who doe most com∣plaine of their estates. A man suddenly striken to the ground and amazed with some violent blow, wanteth not life altogether, though hee perceiue it not: Brea∣thing and mouing are infallible tokens of life in the body, which by many likelihoods appeareth to bee de••d: so painting & breathing after the consolations of the Lord, and the l ght of his countenance, be vndoubted signes of the new birth, though they bee not easily discerned (especially in the houre of temptation) by them in whom they are. Wherefore the weake in faith must be wise in heart, and not measure themselues by their present faintings and infirmities: but wait vpon God, and vse the meanes which hee hath prescribed in his word. As chil∣d en first learne to goe by a stoole or forme; sicke folke recouer their tast or strength by little and little; plants shoote not vp suddenly and at once, but by degrees, corne suffers many a sharpe storme before it come to r••penes: so faith hath it beginning, growth, and confirmation; calmes and stormes to ripen it. If it be demaunded, why doth God deale thus with his children, and suffer them to fall into such depth of doubting, sorrow and feare. The answer is, that in regard of the belieuer himselfe this doubting is a weakenesse, which must be with-stood and ouercome: For the attaining whereto, the occasion of this doubting in him who hath once belieued must bee searched out, and so remoued: which ordinarily is our owne infirmitie, neglect of dutie, and sleightnes in the manner of performing the same, or some particular sin, fo pronesse to sinne and nourishing the same, or long lying therein; whereupon the tender conscience feareth that his former comfort was but deceitfull and vaine, and so doubteth of his good estate. But this falleth out by the wise prouidence of God so disposing, least by the

suddaine change from so damnable and vncomfortable an estate to so happie and ioyfull, he should be lifted vp and conceited, and so become secure and presumptuous. Againe this maketh him the more to p••ize the sense of Gods mercie, and with the greater care to preserue his faith, and to shunne all sinne and wickednes, which might hinder the apprehension of his continuall loue.

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

§. 6. Many Christians be exercised with this tempta∣tion, that they cannot bee the children of God, because they neuer had that deepe sorrow and long lying vnder it that many of their Brethren haue had. Whereas they should know, that not mens examples but Gods word must be our rule of direction. The Lord dealeth not with

all alike, because in wisedome hee knoweth what is most meete for euery man. Doth any man complaine because his ioynts are set, or his wounds cured with little smart and paine? The Physician knowes best the strength of his patient, and what hee can beare: what is necessarie for one, would kill another. It is good to grieue, because we can grieue no more for sinne: But to doubt of Gods loue, because he deales gently with vs, least we should be swal∣lowed vp of sorrow, is great ignorance, weaknesse and folly. God many times keepes from his seruants the hor∣rible and gastly aspect of their sinnes in wonderfull mer∣cie, least the horrour of them and Gods wrath due for them, should ouer-whelme them. If God by inticements and speaking to thy heart haue brought thee home vnto him, thou hast cause to magnifie the tender mercie of the Lord, who hath not dealt with thee after thine iniquities: for had hee set thee vpon the racke, as many haue beene, thou hast reason to thinke, thou hadst neuer beene able to beare it. Feare of conscience, griefe of minde, doubt∣fulnesse of saluation commends no man to God; neither is it against a man or with him in assuring himselfe of sal∣uation, whether he haue long or short time beene pressed with such sorrowes, but that he be well freed and deliue∣red from such trouble, and discharged of his feare.

§. 7. A poore Christian is oft put to great plunges through the malice of Satan, because there is much weak∣nesse of spirituall life in him, hee neuer felt any great strength of grace in himselfe, and what he formerly felt is now decayed. By this Temptation God doth chasten our pride and swelling of heart, vnthankefulnesse, disconti∣nuance of care to cherish and increase receiued graces by meanes sanctified, running into occasions of decay and cooling, and contentment with a small pittance of grace, faith, hol••nesse: For all which sinnes and other of like kind, we must vnfainedly humble our selues before God, crauing pardon of his meere grace and mercie. This Hu∣miliation

is a speciall meanes to ease the conscience; as the wound doth cease raging when it is opened and well drawne. And it must bee remembred, that wee are but children, and therefore weake; yea, and subiect to many spirituall diseases such as take away sence of life: and therefore we must seeke to be cured, and not despaire of life. When any one part or member is distempered or ill at ease, we despaire not of the safetie of the whole person, but labour to cure and restore it to health againe: so when wee haue offended, wee should resort to the Physi∣tian Christ Iesus, make our complaint to him, and bee confident for his promise sake that hee will helpe vs. And if they who haue falne and offended God, may turne home againe to their first Husband with good welcome, shall not they much more bee beloued of him, and com∣forted by him, who haue not prouoked him, but are only held downe through feare and infirmitie. And though their graces bee small, they may bee true whiles they bee small. Little faith is faith, as a little fire is fire. God despiseth not little things in obedience offered to him. In the sacrifices of the Law, not the price of the gift, but the abilitie and affection of the offerer was respected. And if weaknesse of grace was any iust cause of feare, who might assure himselfe of Gods loue? Not one. For though some haue grace in greater measure then others, yet all are compassed with infirmities, and haue not attained vnto perfection. But it is not so much enquired how great or little, as how sincere our faith and obedience is. Faith if it bee vnfained, though but as a graine of Mustard seed; obedience, if it bee heartie, though mingled with many infirmities hath promise of gracious acceptation. And the smallest beginnings are pledges of greater fauours, where there is thankfull acceptance and conscionable vse of those alreadie receiued to the glory of the bestower.

§. 8. If what was formerly felt bee now decayed in feeling, euen in Gods dearest children there may be decay

of graces in part, and for a time. Of the Philippians the Apostle saith, your care beginneth to spring againe: be∣like they had their winter whom a new spring reuiued. It is true the Lord hath promised, that Hell gates shall ne∣uer preuaile vtterly to ouerthrow the faith of his chosen, or any other grace radically accompanying saluation: but to preserue continuall sensible exercise of any grace, he hath no where promised. The graces of God doe ebbe and slow in his seruants (and that by the wise disposition of God) lest if we had attained facilitie in all things, wee should thinke that our owne, which is meerely his worke. Who amongst the faithfull doth alwayes heare with e∣quall attention, reuerence, chearefulnesse, &c. or pray with like earnestnesse of desire, feeling of wants, assu∣rance to be heard, or submission to Gods will? or doe any thing at all times, so as at some. The Lord many times withdrawes the vse of some particular grace, that some other may in greater measure shew forth it selfe in vs. Ioy and reioycing in his mercie hee withholds, that he might bring to the practice of humiliation.

§. 9. What if a Christian cannot finde, no not after search and examination, any liuely sence or feeling of faith; nay, he cannot discerne any faith at all in himselfe? Hereby the Lord may correct our vnthankfulnesse for mercies formerly receiued, or that presumptuous licence we took to our selues in sinning, or in questioning with our selues of his graces: All which things wee are heartily to con∣fesse and bewaile. But for the comfort of the distressed, hee is to know, that sometimes graces may lie hid, yea, and worke in respect of our acknowledgment insensibly. The seed of faith cannot be lost, after it is once planted in an honest and good heart by the holy Spirit: but the sight thereof may bee hid from our knowledge, and the liuely functions thereof intermitted. The child liues in the mo∣thers wombe, though it know not so much. Life re∣maines in a man fallen into a dead swound, wherein he is

depriued for a time of vnderstanding, reason, memorie, sence, motion, and all apparant vitall functions. The tree liues in winter, though nipped with frosts, and weather-beaten with tempests, dead in appearance. Coales raked close vnder the ashes, that they giue neither heat nor light, doe y••t retaine both, though they shew not forth them∣selues. There is a generation pure in their owne eyes, who are not purged from their iniquities: the most holy are not priuie to all their secret sins, nor throughly acquain∣ted with the deceitfulnesse of their owne hearts: And the graces of the Spirit may lie hid in the hearts of the rege∣nerate, and worke insensibly to their feeling and discer∣ning, as well as corruption lurke secretly and worke pri∣uily in the soule both of regenerate and vnregenerate. An argument drawne from his sence and feeling: may haue some colour in the conceit of a distressed minde: but in truth it is a deceitfull reasoning to conclude, That they haue no faith, because they haue no sence or feeling there∣of in their apprehension. In the agonie of conscience none are more vnfit to iudge of our estate, then wee of our owne. Though at other times we be sicke of selfe-loue, and too partiall in our owne case; yet in this state, towards our selues wee are most vncharitable; and being out of loue with our selues, wee are apt to derogate from the worke of Gods Spirit in vs. It is most certaine also, that in the examination and triall of our estates we commit no small errours in the time of temptation, the minde being clouded with the mists of Satans suggestions, and the heart so distempered with feare, that we cannot discerne the graces of God in vs, nor acknowledge boldly what in a sort we see. Suggestions we take to be sinnes of con∣sent and purpose; failing in the purposed measure of ser∣uing God or in some particular, we distinguish not from falling from our generall purpose to cleaue vnto God in the performance of all duties of holinesse and righteous∣nesse: we put not difference betwixt absolute falling from

purpose, and failing in execution of purpose in some par∣ticular. Common infirmities wee iudge presumptuous sinnes, or such blemishes as cannot bee in the Saints of God: passions we esteeme as deliberate purposed resolu∣tions: and motions to distrust, which are euidences of weaknesse, are supposed pregnant tokens of totall infide∣litie. Certaintie of adherence is not distinguished from certaintie of euidence: if we find not assurance of pardon, we conclude there is no faith, though possibly at the pre∣sent, wee resolue to roll our selues vpon the faithfull pro∣mise of God, and powre out our soules for mercie. The Lord diuersly giues euidence of his Spirits presence in vs. Sometimes a childe of God perceiues little difference in practice betwixt himselfe and very aliens; yet let him view his affections, he may see grace there; sometimes a∣gaine more may be seene in practice, then in the affection. When the heart is ouer-whelmed with feare and doubt, a man cannot finde loue, ioy, or delight in the Word of God; but then his frequenting the house of God, his pri∣uate reading and conference, are testimonies that his will is bent to the Law of God. But these things are not ob∣serued in the times of distresse and bitter anguish, whence it followeth, that God may euidence his presence with vs by the Spirit of grace, when by reason of our frailtie we cannot discerne it.

Furthermore, if a man can discerne no sparke of grace, nor feele any good thing in himselfe, he is not to despaire. But as the sence and feeling of his present state ought to humble him vnder Gods hand, and moue him to enter into a serious examination of himselfe, and to vnfained repentance for his sinnes: so must hee take comfort vnto himselfe, and prop vp his weake declining faith, by calling to minde former times, and wherein the Lord hath caused his mercifull and gracious countenance to shine vpon him, and wherein hee hath glorified God by an holy life and conuersation. For if euer he hath discerned the graces

of Gods Spirit by the fruits of sanctification, they are not vtterly taken away, though for a time they bee buried from his sight, that hee cannot find them. The seed is not dead that lyeth all winter vnder the clods, and appeareth not by fruit aboue ground. If hee bee not able to gather comfort from former experience, but be readie to questi∣on that also, yet must hee not giue way to vncomfortable and deading sorrow: because the thirstie soule, who nei∣ther feeleth inward sap, nor findeth outward fruit of grace, is called to come vnto Christ the fountaine of liuing wa∣ters, that in him and by him he might be eased, refreshed, made fruitfull. This gratious inuitation the poore soule must lay hold vpon, and say within himselfe, I will draw neere vnto the God of my saluation and trust in him, for I haue his firme and stable promise, that I shall be wate∣red with grace and refreshed with comfort. If I be hun∣grie, hee hath plentie of prouision; if barren, drie, and withered, with him there is abundance of grace, that I may be enriched.

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

For the promise of pardon is made to repentant sinners without limitation to any time, person, qualitie or num∣ber of offences. And for the remedie and remouall of this

temptation, first, wee should humble our selues before God for our light esteeme of sinne, and procrastination or delayes: And then consider the endlesnes of Gods mercies in Christ, the price which was paid for our redemption, the sweet promises propounded in the Word, the stable∣nesse and perpetuitie of the Couenant, and the examples of great sinners receiued to mercie. And what if a man sen∣sibly feele the heauie burthen of Gods wrath, and plaine∣ly discerne his frowning and angry countenance? Though sence of Gods loue faile, faith may continue strong. For faith is not grounded vpon sence and feeling: but vpon Gods gracious promises, immutable goodnesse, and in∣fallible truth. Yea, when sence and feeling cease, then faith which is the euidence of things not seene, beginneth it chiefe worke: and the most excellent faith sheweth it selfe most clearely when we haue no sence or feeling, or when we feele the plaine contrarie. Faith looketh to the promise, mercie, power and truth of God, and to the manner of his working: and seeing his mercie is incom∣prehensible, his power infinite, his manner of working by contraries, his truth firme and immoueable, therefore in the greatest terrours it belieueth peace, when God shew∣eth himselfe an enemie, it apprehendeth him louing and mercifull, and out of the deepest humiliation, aboue sence or reason, gathereth the sweetest consolation. If euer we haue tasted of Gods loue and mercie, liuely faith conclu∣deth that wee are still in his loue and fauour, whatsoeuer we apprehend in our present sence and feeling: for whom hee loueth, to the end hee loueth them. Yea, faith goeth before experience or sence of mercie, and waiteth for sal∣uation in Christ, in the depth of miserie, grounding it selfe meerely vpon the Word of truth which cannot lie. Wee belieue to taste the goodnesse of the Lord, not be∣cause we haue felt alreadie, how kind the Lord is; though we may make vse of feelings past to sustaine vs in present agonies.

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

wee iudge of his affection by our present feeling.

§. 11. But what if we haue long vsed the means of grace, and can finde no comfort? In this case, wee must repent of the former neglect to accept of grace offered, and pray to God to forgiue and pardon it. Wee must also examine our hearts with all care and diligence to finde out the sins which haply doe hinder comfort, and bewailing the same, stirre vp our selues to receiue the promises. For oft times the entertaining of some bosome sinne, which wee are loath to part withall, is that which m kes the breach in our conscience. And sometimes we walke with∣out comfort, not so much because God withholds it, as that wee put it from vs; either not knowing that we are called to belieue, or not encouraging our selues to striue against feares, or shutting our eyes against the euidences of grace, that God hath bestowed vpon vs, or m st••king what the testimonie of the Spirit is, whereby God witnesseth to vs that wee are his children. For whiles wee take it to be some vocall testimonie, which certifyeth vs against feares and doubts, euen in the middest of temptations, and in a manner whether wee will or no; we fall into no small perplexities, not finding any such certificate in our selues, whereas the witnesse of the Spirit is cleane of another nature. This is no new thing, that God should cause his children to seeke long before they find comfort. The Apostle in like extremitie besought the Lord thrice, that is often, before hee receiued answer. And though God delay, either to chasten neglects, or to kindle af∣fection, or that graces hardly obtained may be valued according to their worth, yet will he not alwayes de∣spise his children that cry vnto him day and night. The ardent desire shall at length bee satisfied, the panting soule bee refreshed with the waters of consolation Com∣fort and ioy is the reward of our obedience: but patient waiting is a pleasing and acceptable seruice to God. It is Gods worke to giue comfort, it is our dutie to waite

for it in the wayes of holinesse. Let vs bee contented to serue God freely without wages, and in the end, we shall be no loosers. Remission of sinnes and peace of conscience are fauours worth waiting for. If the Lord should keepe vs on the racke euen till the last gaspe, and then impart vnto vs the least drop of his mercie or sence of his loue in Iesus Christ, his grace were vnspeakeable towards our soules: & let vs not then thinke much to waite in patience a little while. We haue not waited so many yeares in the meanes of grace for comfort, as God hath waited for our conuersion. If wee haue made him to stand knocking at the doore of our hearts long before wee gaue him en∣trance, let it not seeme tedious, if the Lord doe not forth∣with open to vs the doore of his priuie chamber, & admit vs to the sweete fellowship and communion with him. Comforts when they come are vsually proportioned to the measure of tribulation, and multitude of feruent prayers powred out before the Lord. Much trouble re∣ceiues in the end plentifull consolation.

§. 12. Satan molesteth some Christians with feare of of falling into some fearefull extremitie: By which temp∣tation it pleaseth God to acquaint men with their owne weakenes, and to chasten or preuent pride, securitie, rash censuring of others that haue fallen into such discom∣forts, or the like. But for the remedie thereof let them la∣bour to fortifie faith in the gracious promises which God hath made to his children of sustentation & perseruation. As faith increaseth, so feare abateth; as it ebs so feare flows. And let them to this end consider, that Christ hath prayed for preseruation against all seperating extreames. And God that cannot lie, hath promised to keepe his children from vtter declining, and to establish them that be feeble and readie to fall. The Lord hath made it knowne to be his will and pleasure, that hee will neuer take away that grace which once he hath giuen, but increase it ra∣ther till it be perfected and accomplished: and when we

are assured of his will, wee may relie vpon his power for the effecting of it, and inferre he will keepe vs safely, be∣cause he is able to estabish and confirme vs. The greater our weakenesse is in grace, and the more grieuous our sicknesse through sinne, and the noysome humours of corruption, the more carefully will he watch ouer vs with his Almightie power. The strong cannot stand by their owne might if God withdraw his hand: and the weakest shall bee able to ouercome their mightiest eni∣mies being vnderpropped by the Lord. What flouds of trouble soeuer doe flow ouer vs, wee shall escape drow∣ning, if the Lord hold vp our chinne. Feare is a deceitfull and malitious passion, tyrannicall, rash and inconside∣rate, proceeding oftentimes from want of iudge∣ment, more then from the presence or approach of euill to be feared, tormenting with the dread of what shall ne∣uer come, we were neuer in danger of: It is therefore valiantly to be resisted, not to bee belieued or reasoned withall. Feare in our owne strength is by all meanes to bee cherished: but diffidence in Gods power, mercie, goodnesse, truth and prouidence is to bee abandoned. The strong must not presume in himselfe, though more excellent then others in grace, nor the weake distrust in the Lord, though feeble, and not able to goe high-lone. The hope of preseruation staying vpon inherent grace is selfe confidence: and the feare of falling arising from the sence of weakenes is diffidence in God. In holy Scripture we shall finde, that the strongest haue fallen, when the weake haue stood and they haue beene foiled most grieuously, not in the greatest assaults, but when they haue giuen way to their lusts, neglected their watch, or were growen secure and dreaded no danger. The Lord best knowes the strength of his childe, and will not suf∣fer him to bee ouertaken with those vncomfortable falls out of which he shall not recouer.

§. 13. Sundrie Christians through the malice of the

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

must driue them to send vp earnest prayers to God daily and oft for this grace of faith to bee more firmely rooted in them: which they must doe willingly an•• gladly, that they may feele their doubting and feare to vanish as fast, as they perceiue their hold in the promises of God to waxe stronger.

§. 14. Satan beares many in hand, that their manifold crosses and troubles in the world, and their want of out∣ward blessings, is an argument of Gods displeasure to∣wards them. This was the fierie dart, which he by the mouthes of Eliphas, Bildad and Tz••phar (yea of his owne wife) did shoote at Iob; against all which, if hee had not held out the shield of faith he had beene pierced through and through. And we see by daily experience, that when a godly Man is crossed in his wife, children, goods, reputation, these outward afflictons are often great occasions of deadly sorrowes, and grieuous temp∣tations touching the assurance of his owne saluation. The remedy is, To thinke seriously and to acquaint our selues familiarlie with the properties of God; the truth, vnchangeablenesse and nature of his promises, and the manner of his dealing with others of his seruants in his wonderfull prouidence. For thereby we shall learne, that God doth loue tenderly, when he doth correct seuerely; and remaineth vnchangeable when our outward condi∣tion doth varie and alter: yea, that all his Chastisements are but purgatiue medicines to preuent or cure some spi∣rituall disease, which hee seeth wee are inclined vnto. Should God neuer minister physicke till we see it need∣full, desire to take it, or bee willing of it; alas, wee should perish in our corruptions, and die for want of helpe in due time. It is good to humble our selues when god correcteth: but to doubt of his loue, when he dealeth lou∣ingly with vs, is a great weaknesse. Also we should call to minde that God allowes, yea requires, that men in affliction should liue by faith, both for a sanctified

vse in them, and a good issue out of them in due season. And so afflictions or earthly encumbrances would bee no meanes to weaken our faith, but to increase it rather.

§. 15. Some godly persons, by the subtle and cruell malice of the Deuill are brought to this bondage, that they are perswaded that they are vtter reprobates, and haue no remedy against their desperation. And this tempta∣tion enough of it selfe to shake and terrifie the afflicted, is made farre more grieuous when Melancholie possesseth the partie: for that raiseth excesse of distrust and feare, and causeth the partie to perswade himselfe of miserie, where there is no cause. In this weakenes Satan assailes such poore seruants of God by spirituall suggestion, tempting them to such sinnes as be very strange, and such as they abhorre the very least conceit of them, and when by such temptations they are brought low, in the anguish and bitternes of their soules, the Deuill laboureth espe∣cially to dimme their knowledge and iudgement, that they may haue no sure hold of any point of doctrine, which may soundly comfort them, that so he may as a roaring Lyon deuoure them speedily. And when hee hath couered their hearts with darkenes, and brought them into a dreadfull feare of Gods wrath, hee holdeth them at this vantage, that euery thing which is before them, is made matter to encrease their distressed estate. For the stay and comfort of such distressed soules, they are to be perswaded, that they bee not vnder the wrath of God, neither is his anger kindled against them, for all the feare that oppresseth them, when their estate is in their owne feeling at the worst because they haue not sinned against the holy Ghost, nor malitiously set them∣selues against the truth and Gospell of God, nor perse∣cuted it wilfully against knowledge and conscience: which one sinne onely is able to shut them out from all hope of saluation. And here they must beware, they make no more sinnes of that kinde, then God himselfe

hath pronounced to be of that sort: for in these matters that concerne Gods Religion, euen the perfection of our wisdome is but folly, much more our sicke braines and melancholicke vnderstanding is to be remoued farre from handling such holy things. And seeing their consciences doe beare them witnesse, how much these temptations are repugnant to their desires and liking, how gladly they would be freed and deliuered from them, how grieuous and burdensome they are vnto them, and chiefly raised by Satan, who abuseth their simplicitie: therefore there is no cause why they should bee so discouraged or out of heart, no more then one that hath had a fearefull dreame when he awaketh. Moreouer, they are with all earnest∣nesse to be put in minde (yet with the spirit of meeknesse and compassion) and to consider, how much it doth dis∣please God, that they are remoued from their faith, and haue giuen place to conceits and spirits of errour, contra∣rie to the most cleare and comfortable promises made them that thirst, repent, feare and loue the Lord, trem∣ble at his word, are broken-hearted, &c. And therefore they should gather more godly boldnesse and confidence in God on the one side, and more courage and strength against Satan on the other side.

For if God call and incourage vs to trust and relie vpon him, and we standing in need thereof, would most gladly embrace his promises made in Christ Iesus, who is hee that should hinder vs? The Scripture, speaking of the ma∣lice of Satan in tempting and assailing Christians, biddeth them, Bee strong and of good courage, resist strong in the faith: Sathan tempteth them to ouerthrow their faith, and by giuing place to feares and doubts they ad∣uantage the enemie against their soules: but let them take occasion by the temptation to draw nigh vnto God, and rowse vp themselues more confidently to rest and waite vpon the Lord, so shall they please God, and put Satan to flight. Neither let them after this bee still obie∣cting,

that they feele small strength of faith and hope: for thereby the enemie may take encouragement to their dis∣aduantage, when feare setteth open the heart to his mali∣tious temptations, and binds the hands of the distressed that he cannot resist: but let them stirre vp their courage and resolution to waite vpon the Lord, not listening any more to their strong, but deceitfull feare. And what though they feele not that sweetnesse, wh ch sometimes they felt, will they therefore iudge their state to bee naught? What sweetnesse can the soule taste, when it is ouer-whelmed with feares, perplexed with temptations, troubled with doubts? Physicke is vnpleasant and bitter to the taste: Temptation should not be temptation, if it did not affect. If the soule bee now sicke, and tasteth not the sweet meates of consolation, which it was wont, as the bodie which is in a course of Physicke; will they iudge themselues to be starke dead, or in a condition irre∣couerable? Wee haue experience how diuers times the disease preuaileth ouer the sicke person, that actions faile, and faculties seeme quite to bee spent; neither hand nor foot is able to doe their dutie; the eye is dimme, the hea∣ring dull, the taste altered, and the tongue distasteth all things, euen of most pleasant rellish; and the weake and feeble patient seemeth to attend the time of dissolution: when yet notwithstanding there remayneth a secret power of nature, and a forcible sparke of life that ouer-commeth all these infirmities, and consumeth them like drosse, and rendreth to the body a greater puritie and firmenesse of health then before the sicknesse it did enioy. Euen so it is in this spirituall estate, the soule is sicke, and not dead, faith is assailed, but not ouercome; and if in pa∣tience the fin••shing of this secret worke which passeth all conceit and capacitie of man bee attended, these bu ning feauers of temptations shall appeare to bee flaked and cooled by the mercie and grace of Christ, and that sparke of faith which now lieth hid and ouer-whelmed with

heapes of temptations, to breake forth againe: And as nature after a perfect crise dischargeth herselfe, to the re∣couery of former health: so shall all doubts and feares and terrours be remoued, and strength of faith restored with such supply, as it shall bee able to make euident proofe what secret vertue lay hid, and yet not idle in all this vn∣comfortable plight. Againe, as in outward sences we see sometimes, and feele, and heare, when wee doe not per∣ceiue it: so we may also haue faith, and not alwayes haue the sensible perceiuing thereof. Yea, such as most hunger and thirst after righteousnesse, and are poore in spirit and broken in heart, as they doubt and feare in euery action lest God bee dishonoured by their conuersation, so are they iealous of their precious faith, lest it bee not in such measure as they desire, or in truth be none at all: where∣in they may easily bee deceiued, first, in the discerning, then in the measure and portion. For when the inward feeling thereof doth not answere their desire and the acti∣ons proceeding there-from doe not satisfie their thirst of righteousnesse, whereby reliefe may rise to the nourish∣ment of faith, and the satisfying of that holy appetite; they are discouraged and intangled with spirituall cares, from which a more aduiced consideration agreeable to Gods Word might easily deliuer them. And touching the portion, it is a fault to measure the excellencie of faith and power thereof, partly by quantitie and vnseasonable fruits, (so to call them) and not by vertue, kind plantati∣on, soueraignetie, and seasonable fruit: which errour in temptation the distressed are apt to runne into, and so to trouble themselues without cause. Men looke not that Corne should spring in haruest, or be ripe in spring; that trees should bud or beare fruit in winter: because it ••s not the season for such things. Neither ought wee to expect such strength of memorie and liuely operatiue actions of grace, in age, sicknesse, great sorrowes and temptations, as at other times in young yeares free from such assaults.

The fruits of faith fit for the season may bee discerned by them that can rightly iudge, when sweet refreshings for∣me ly enioyed bee lacking. The effects of faith in great temptations and cloudie seasons are to looke vp for helpe, sigh▪ groane, complaine to God, prize his fauour, draw nigh vnto him, and cast himselfe vpon God, though hee seeme to be angry: at this time faith is incumbred with many strong feares wherewith it is burdened, against which it laboureth, ouer which it doth not easily nor speedily preuaile. Ioy, peace, sweet refreshing, and sen∣sible tasting of Gods mercie, be the fruits of well growne faith in the times of victorie and freedome. Those Sum∣mer fruits are not to bee gathered in the depth of winter. It is an errour to measure the truth of grace in age by the effects proper to youth, or the soundnesse of faith in temp∣tation, by the effects peculiar to the dayes of triumph. Neither are we to account the nature of any thing accor∣ding to our sence or the shew it maketh. For then should the most fruitfull tree in winter bee taken for barren, and the lustie soyle for drie and vnfruitfull, whilest it is shut vp with the hard frost. But reason being guided by the Word of God, must lead vs rightly to iudge of the pre∣sence and life of faith in our soules, which being the shield in this our spirituall warfare, endureth much battering and many brunts, and receiueth the fore-front of the battaile, and oftentimes fareth as if it were pierced through and worne: vnfit for battaile: yet is it indeed of nature inuincible, and repelleth whatsoeuer engine the enemy inforceth against vs, and standeth firme rooted whatsoeuer storme Satan raiseth for the displacing thereof. How then are the distressed to behaue them∣selues in this temptation, when both the sence of faith is dulled in them, and the fruits minister discontentment? They must rightly consider what bee the winter fruits of faith, and not expect such things in themselues as agree not to that season, and withall remember that the gifts

and mercy of God is w••thout repentance: and so take courage vnto themselues confidently to cast their soules vpon the mercie of the Lord in Iesus Christ. For as hee knew them, when they were strangers from him, and lo∣ued them when they hated him, and had nothing which might prouoke his mercy but sinne and misery: so is his goodnesse continued still vpon them for his owne sake, and not at all for their deseruing. And though they feele their abilitie weake, the enemy strong, their strength ti∣red and cleane worne, their corruption vpon the point to p••euaile, the fruits and branches of faith, th••ough these stormy tempests, nipped and shaken; yet the sap of faith shall neuer be dried vp in the root, neither can any winde of Satan so blast, that the immortall seed bee at any time quite withered. But patience and constancy with a reso∣lute mind to beare Gods triall, will bring a good end; yea, by a meeke going vnder Gods hand in these, th••y shall learne experience to wade through greater afterwards; and yet in the midst of them, to h••ue hope that they shall not be ashamed. Say their fo mer course of life past hath not answered that sincerity the Lord requireth; what then? Are they therefore reprobates? No, but it argues want of faith. Not so; but place for fu••ther in••rease of faith, and the fruits thereof. Those whom the Lord hath chosen to bee his worshippers, and hath redeemed and consecrated holy to himselfe, they bee his plants, and en∣graffed Oliue branches in his Sonne, who take not their full perfection at once: but (according to the nature of plants) require daily watering and dressing, whereby by degrees they attaine in the end a full stature in Christ. In Scripture we haue example of weake belieuers as well as of strong. As the Holy Ghost hath remembred the faith of Abraham, who belieued aboue hope vnder hope: so hath it recorded the faith of Nicodemus in knowledge simple and weake, in profession and practice timorous and fearefull. In one and the same person we shall find diffe∣rent

degrees of faith at diuers times; at one time like a graine of Mustard-seed, at another time like a growne Oake; now like a smoaking snuffe, but soone after bur∣sting out into a bright flame. The strong••st faith of any Saint menti••ned in Scripture is ••mperfect, assailed with temptations, mixed with manifold doubtings. For they were subiect to innumerables infirmities, which are not specified in the Booke of God; neither was it fit that it should bee a register of their manifold temptations, frail∣ties and fals. But out of those things which are recor∣ded, wee may perceiue they were shaken with assaults, ouer-taken with corruptions, tripped and foiled some∣times by the policie of Satan. All which is set vpon the file for our admonition and consolation. So that a Christian may not account himselfe void of grace, be∣cause he is not perfect in faith, knowledge and loue: but he is wisely to consider the secret worke of Gods Spirit and grace, and take comfort of the smallest crumme and drop of this heauenly sustentation, and attend the time of perfect growth according to the good pleasure of God. Oh, but they feele not the testimony of Gods Spirit, which might assure them; they can finde no sparke of grace in themselues. Neither doe any of Gods children at all times feele it: but that they may see their own frailty, God doth as it were hide himselfe for a season (as a Mother doth from her childe to trie his affection) that they may with more earnest desire mourne for Gods wounted grace, and praise him with more ioyfulnesse of heart when they haue obtained it againe. And yet God doth not with-hold comfort from his children, many times when they walke heauenly: but their owne frailty and vehe∣mency of temptation which oppresseth them, diminisheth the feeling thereof. When the winde is lowde, the aire stormie and tempestuous, a man cannot heare the voice of his friend when the heart is filled with feares, and perple∣xed with manifold temptations tossing it vp and downe,

the calme and still voice of the Spirit is not discerned. And in those seasons, the triall of faith is to be taken by those fruits which are euident to the eye of others, who can iudge more sincerely then the afflicted themselues in that anguish of soule and spirit. As the sicke man during the time of his distemper, must not trust to his owne taste, but rather relie vpon the learned Physicion, and other honest and discreet friends: so the faithfull must not giue too much credit to the suggestions of their owne heart pos∣sessed with feare, but rather belieue their faithfull Pastor, and other godly and experienced Christians that are a∣bout them. But to yeeld so much to their present weake∣nesse (because in this perplexity they will bee euer and a∣none questioning the soundesse of former comfort, and in∣tegrity of their hearts) suppose they were destitute of grace, and neuer had felt sound comfort, should they vt∣terly despaire, or giue place to deading sorrow? In no sort, for Christ calleth the burthened and laden to come vnto him for ease and comfort. Being destitute of grace and comfort, they are willed to repaire vnto him for both, who hath sufficient in store for them. If they finde not themselues to bee eased, they know they are burthe∣ned; if they be not watered, they feele themselues to be thirstie; if they belieue not, they are allowed, inuited, en∣couraged to come vnto Christ: To them he calleth, as if he did particularly name them, Come yee to the waters and drinke; Come vnto me, and I will refresh you. Why stand yee trembling as if your case were despe∣rate? Yee desire helpe, and he calleth you, Be of good courage, and come vnto him.

The end of the first Part.

Notes

• §. 1. The necessitie of Faith.
• Heb. 11.6.
• Ioh. 3.16, 18, 36 Rom. 3.28. 1. Cor. 1.••1.
• 1. Cor. 5.6, 7.
• Acts 15.9. Rom. ••.28. Ephes. 1.13, 14.
• §. 2. Diuers accep∣tations of the word faith.
• Math. 23.23. Rom. 3.3. Gal. 5.22. Titus 2.10.
• Rom. 12.3. & 14.1.22.
• Acts 17.31.
• Acts 6.7. & 13.8. Gal. 1.23. & 3.2.5. Gal. 3.23, 24.
• Iohn 5.46, 47. Iohn 2.22, 23. Luke 24.25. Acts 26.27.
• Rom. 1.8. Gal. 6.10. Acts 14.22. Math. 9 2. 1. Thess. 1.3.
• §. 3. Sorts of Faith.
• Historicall faith.
• Iam. 2.19, 24. Acts 26.27.
• Faith Miracu∣lous.
• 1. Cor. 13.2. Matth. 21.21. & 7.22.
• Marke 9.23. Acts 14.9. Luke 17.19.
• Zanch. de re∣dempt. lib. 1. c. 12. de prae. 1. Sect. de Fide Thes. 2.
• Faith tempo∣rarie.
• Mat. 13.20, 21. Luke 8.13, 14.
• Iustifying faith
• Luke 8.13. Matth. 13.23.
• Acts 24.14. Acts 15.9. Psal. 119.66. Acts 27.25. Gal. 5.6.
• Rom. 4.3. Iohn 5.24. Acts 16.34. & 18.8. Iohn 14.1. Rom. 9.33. Acts 6.42. Acts 16.31. Iohn 2.11. & 3.16. Io. 1.12. & 3.33 Marke 1.15. Acts 11.1. & 2.41. 1. Cor. 2.14.
• a

  Rom. 4.3. with Rom. 4.5, 24. Rom. 10.10, 11. Iohn 8.30, 31. Act. 19.4. Iohn 1.12. Acts 16.34. with 31. Marke 1.15. Gen. 15.6. with Rom 4.3.
• b

  Exod. 14.31. and 19.9. Luke 24.25. Iohn 2.23
• c

  Iohn 9 35.38. Esay 28.16. with Rom 9.33.
• Rom. 3.22.26. Acts 3.16. Gal. 2.16. Phil. 3.9. Acts 24.24. Col. 3.5. Gal. 2.26. Ephes. 1.15. Bayne in Ephes. ••.15.
• d

  The Hebrew preposition] serueth often∣times to note the accusatiue case, and is vsed or omitted without any difference, Deut. 7.6, 7. 1. Sam 14.37. Esay 33.15. Iob 24.22. Deut. 28.66. Psal. 106.12.24. Esay 43.10. The 70. translate the particle] sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Je∣rem. 12.6. 2. Chron. 20.30. Psal. 28.32. ordina∣rily by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal 4.6. & 22.4, 5 & 25.2. & 37.3. Psal. 11••.8, 9. & 146.3. Sometimes they o∣mit it altogether. Exod. 14.31. & 19.9. Ps. 106 12. Gen. 15 6. and sometimes they adde the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the Hebrew hath no particle, Esay 28.16. In the New Testament, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are often put interchangeably one for another. Marke 1.9. & 2.1. Math. 2••.1. Marke 1.15. Luke ••3.42. Rom. 5.21. Gal. 5.••0. Phil. 3.3. 1. Tim. 3.16. Ephes. 6.24. And the Heathen Greekes vse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Xenophon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• §. 4. Not the habit, but the act of faith is requi∣red.
• 2. Chron. 20.20. Marke 1.1. Marke 9.23. Io. ••.12. & 14.1
• Iohn 3.••8. Acts 8.37.
• Rom. 1.16. 1. Iohn 3.24.
• Ephes. 1.8.
• Acts 16.31.
• Gal. 2.16. Acts 13.39. & 10.4.
• Rom. 4.3.
• Num. 14.11. Deut. 9.23. Psal. 78.21.22.
• Luke 1.45. Iohn 20.29. Rom. 9.33.
• §. 1. What Iustify∣ing Faith is.
• §. 2. God is the au∣thour of faith.
• Ephes. ••.8. P••••l. 1.29. Acts 18.27. Iohn 6.44. Iames 1.17.
• Heb. 12.2.
• 2. Cor. 4.13. Rom. 15.13.
• How we are said to receiue the holy Ghost by faith.
• Ephes. 1.13. Gal. 3.14.
• Iohn 1.16.
• How the Spi∣rit is obtained by Prayer.
• Luke 11.13.
• §. 3. Faith is imper∣fect, though a worke of the Spirit.
• Faith is a pow∣erfull worke of God.
• Ephes. 1.19, 20. 1. Pet. 1.5. 2. Pet. 1.1, 2, 3.
• Io. 6.37. Acts 13.48. Phil. 1.29. Matth. 11.26.
• §. 4. How God pro¦duceth Faith.
• 2. Cor. 4.6. 2. Tim. 1.9. Dan. 11.36.
• Ephes. 1.18. Acts 26.18. Luk•• 24.45. Iohn 6.44. Esay 50.5. Acts 16.14. Ezek. 11.19.
• 1. Cor. 2.14. Isay 65.2, 3. Rom. ••.5.
• The increase of faith is of God.
• Heb. 12.2. Luke 17.5. Marke 9.24. Phil. 1.6. 2. Thes. 1.3, 11.
• §. 5. Faith is the gift of God, and the act of man.
• Heb. ••.4.
• §. 6. Faith wrought by the Word.
• Esay 57.••9.
• Rom. 10.8. Iohn 12, 6. Marke 1.15. Rom. 1.16. Isay 53.1.
• Encreased by Prayer and the vse of the Sa∣craments.
• Marke 16.20. 1. Cor. 12.6.
• Why all doe not belieue that heare the Word.
• Though faith be the gift of God, men must vse the meanes to obtaine it.
• §. 1. Faith presup∣poseth know∣ledge.
• Iob 19.25. Iohn 17.3. 2. Tim. 1.1••. 2. Tim. 2.7. Acts 26.18. Mat. 11.25, 26. Ephes. 1.8, ••. Iohn 6.15. 1. Iohn 4.16.
• Iohn. 20.21. Rom. 10.17. Esay 55.3. Col. 1.6. & 2.••. Ephes. 1.12.
• Popish Obie∣ctions preuen∣ted.
• 2. Cor. 10.5. Bellar. de Iustif. lib. 1. cap. 7.
• Rom. 10.14, 17. 1. Cor. 4.14. 1. Cor. 13.2. Bellar. vbi supra
• This know∣ledge must be distinct, sound certaine.
• 1. Thess. 5.19.20 Col. 3.16. 1. Iohn 4.1. Acts 17.1••, 12. 1. Reg. 13.20, 21 Acts 1••.1.14. Psal. 119.18, 34 73.144. Col. 1.5. & 2.••. Ephes. 1.16, 17. 2. Cor. 8.7. Hosius contra Brent. lib. 3. Bellar. de Iustif. l. 1. c. 7. §. Iudi∣cium. Tolet. instr. Sa∣cerd. l. 4. cap. 2.
• T. W. in his tri∣ple accusation of D. White.
• Rom. 1.17. & 16 1. Cor. 10.15. & 11.28. 2. Cor. 13.5. 2. Pet. 1.5. 1. Pet. 3.15. Rom. 12.1, 2.
• In what re∣spects faith is Implicite.
• Iohn 20.9. Matth. 16.22. Luke 24.25. Acts 1.6. & 10.14.11.2. Iohn 4.39, 41. Heb. 11.31.
• §. 2. Faith is an Assent.
• Gen. 15.6.
• Exod. 4.31. Deut. 1.52. Exod. 4.31. & 14.31.
• 2. Chron. 20.20.
• Psal. 116.10.
• Iohn 20.29.
• 1. Firme.
• Acts 13.34. 2. Sam. 7.16. Phil. 1.6. 2. Tim. 3.14. 1. Iohn 3.19.
• Rom. 8.38.
• Heb. 11.1.
• Yet somtimes accompanied with doub∣tings.
• Math. 14.31. & 21.21.
• Marke 11.23. Luke 12.29. Iames 1.6.
• Marke 9.24.
• Rom. 4.16.
• Rom. 4.19, 20.
• Gen. 16.2, 3, 4. Gen. 12.13.
• Psal. 31.22.
• Psal. 73.13, 16, 22. & 116.••1.
• 2. Absolute.
• Acts 24.14.
• Acts 1.6. & 2.2, 3.
• Psal. 72.17. Dan. 1.14.
• Acts 11.2, 3.
• 3. Euident.
• 1. Iohn 3 2.
• Heb. 11.1.
• 4. Discour∣siue.
• 1. Sam. 17.37.
• Psal. 3.3.
• Psal. 77.6. & 143.4.
• 2. Cor. 1.9.10
• Phil. 1.20.
• 2. Tim. 4.17, 18.
• §. 3. Faith is an af∣fiance or con∣fidence.
• 2. Chron. 20.20. Gen. 45.26. Psal. 27.13.
• Psal. 78.37. Psal. 78.22.
• a

  1. Chron. 5.20
• Psal. 78.53. & 146. Pro. 28.17, 25. Ps. 4.8 & 22.9. & 25.2. Isay 12.3. Psal. 112.7. & 118 8. Psal. 125.1. Prou. 3.5. Psal. 118.8. Psal. 2.12. Psal. 11.1. Psal. 36.7. Ru h. 2.12. Psal. 64.10. Nah. 1.7.
• Psal. 46.1. Ioel 3 16.
• c

  2. Chron. 16.7, 8. 2. Chron. 14.11. Prou. 3.5. Isay 31.1. 2 Chron. 13.18.
• Isay 10.20.
• Isay 30.12.
• Isay 31.1.
• Isay 50.10.
• Isay 48.2.
• 2. Chron. 32.8.
• Psal. 71.5, 6.
• Psal. 112.7, 8.
• Isay 26.2, 3, 4.
• Psal. 22.8.
• Psal. 37.5. Pro. 16.3. Ier. 17.5. Psal. 62.6, 7.
• c

  Psal. 2.12. & 34.8. Marke 16.16. Esay 26.3. Rom. 5.1. Psal. 22 5. Rom. 10.11. Psal. 112.7, 8. Heb. 10.38.
• d

  Math. 9.2.22 Luke 5.20. 1. Iohn 5.13, 14. Acts 27.21. Luke 16.11. Rom. 3.2. & 4.19. Marke 11.24.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal. 2.12. 2. Chron. 16.7. Psal. 77.26. & 111.7. & 124.1
• e

  Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 19.4. & 20, 21. & 24.24 Math. 9.42. Iohn 1.12.
• f

  Iohn 2.23. & 12.42.
• Rom. 4.5.
• Rom. 9.33. 1. Pet. 2.6.
• Iohn 1.12. Col. 2.6.
• Iohn 6.••5.
• f

  1. Pet. 1.8.21. Acts 16.31. Rom 9.33. 1. Pet. 2.6. Iohn 14.1. & 3.16. & ••.35.36.
• g

  Math. 16 16. Iohn 20.31. Rom. 10.9. 1. Cor 15.2, 3, 4. Acts 8.37.
• Iohn 4.25.
• Marke 1.24.
• Popish Obie∣ctions preuen∣ted.
• Rom. 4.19, 20. Bellar. de Iustif. lib. 1. cap. 6. Rom. 4.18.
• g

  As the vul∣gar hath it. Rom. 4.20.
• h

  Math. 14.31. & 17.20. Marke 9.24.
• Rom. 4.24.
• Heb. 11.1.
• Bellar. de Just. lib. 1. cap. 5.
• i

  Heb. 4.16. & 10.22.35.
• k

  Heb 3.6.14. 2. Cor. 9.4. & 11.17. Ezek. 19.5. Mich. 5.7. Psal. ••8, 11. Sept.
• Heb. 11.3.
• Ephes. 3 12. Bellar. de Iust. l. 1. cap. 6. §. 1.
• 1. Iohn 4.8.
• Rom 5.1, 2, 3. Rom. 8.33.
• h

  1. Cor. 1.14, 15 2. Cor. ••.1. 2. Cor. 8.22. 2. Cor. 10.2.
• §. 4. Faith is an o∣bedientiall af∣fiance.
• Psal. 119.66.
• Psal. 119.66.
• Heb. 11.7. Gen. 12.1. Heb. 11.8, 9. Gen 13.8. & 14.19.
• Gen. 24.1. Gen. 1••.23. & 20.27.
• Gen. 18.19.
• Heb. 11.17.
• Exod. 20.1, 2. Rainol. Apol. Thes. Sect. 4. Zanch. de Re∣dempt. lib. 1. cap 12. de praecept.
• a

  Tilen. Syntag. part. 1. cap. 36. §. 18, 19, 28, 29. Perkins golden Chaine, cap. 20 Vrsin. explic. catech. &c. Deut. 6.12.
• Deut. 26.17.
• 2. Chron. 6.8, 9
• Psal. 78.9.
• Mat. ••.6.
• Gal. 3.26.
• Psal. 116.10.
• Isay 11.10. Rom. 15.12.
• Jam. 1.6.
• Rom. 11.20. Heb. 3.12.
• Tit. 1.16. Iohn 3.36.
• Psal. 78.22, 32.
• Iude 5.
• 1. Iohn 3.23, 24.
• §. 5. Affiance must be wel-rooted. Luke 8.15.
• Math. 13.33.
• 2. Sound and permanent.
• 3. Ouer-raling
• 2. Tim. 1.12. 1. Iohn 5.4, 5.
• Phil. 4.13.
• 4. Most hum∣ble.
• §. 6. Faith is a spiri∣tuall taste.
• Isay 55.2.
• Heb. 4.2.
• Psal, 63.1, 3, 5.
• Iohn 6 35, 50, 51, 53, 54.
• Heb. 6.5.
• Faith admits many inter∣ruptions.
• § 1. Loue is not the soule of Faith.
• Heb. 11.33. Gal. 3.14, 22. Math. 8.13. Rom. 4.16. Rom. 3.27.
• Rom. 3.25.
• §. 2. Popish obiecti∣ons preuented. Gal. 5.6.
• a

  Bellar. de Iu∣stif. l 2. cap. 4. § At ne daretur & §. Distinctio▪
• b

  The Greeke word is not of the passiue, but of the mi••••le voyce as it is in many other places of Scripture. Gal. 5.6. Rom. 7.5. 2. Cor. 4 12. In the Interli∣near, faith which is ef∣fectuall; Pag∣nin, working by loue. And so Bellarm. him∣selfe de Iustif. lib. 1. cap. 15. & lib. 2. cap. 8. & lib. 1. cap. 20. § Illud vero. Rhem. annot in Gal. 5.6. Sect. 3.
• 1. Cor 13.13. Bellar. vbi. su∣pra. Heb. 11.6.
• In what re∣spects chari ie doth excell faith, and faith charitie.
• Eph. 3.17. Gal. 3.14.
• Iames 2.26. Rhem. annot. in Iames 2:26. Sect. 10.
• Iames 2.22. Rhem. annot. in Loc.
• §. 3. Iames 2.20. Iames 2.19. Act. 8.21. Luk. 8.14.
• 1. Tim. 1.5. Acts 15.9. Gal. 2.20. 1 Iohn 5.4. Iustifying faith cannot bee without loue.
• Par. de Iust. lib. 1. cap. 14.
• 1. Iohn 5.1. Iohn 1.12, 13. 2. Cor. 5.17. 2. Pet. 1.4.
• Gal. 2.20. Rom. 11.17. Iohn 15 1, 2. 1. Iohn 4.15. Rom. 1.17. Iohn 3.36. & 6.40.
• 1. Iohn 2.9, 10.
• 1. Iohn 4.19.
• Titus 2.11, 12.
• Popish Obie∣ctions preuen∣ted. 1. Cor. 13.2. Bellar. de Iustif. lib. 1. cap. 15. Rhem. annot. in 1. Cor. 13.2.
• 1 Cor. 12.9.
• 1 Cor. 13.2. Math. 7.20. Luke 17.6. Bellar. de Iustif. lib. 1. cap. 5. Sect. deinde.
• a

  So Bellarmine seemes to di∣spute, vbisupra ••. 5. Augustinus.
• Iohn 12.42. Bellar. de Iustif. lib. 1. cap. 15. §. prim••.
• John 2.23.
• Iohn 12.43.
• Iohn 5.44.
• 1. Iohn 4.18. 1. Iohn 5.4.
• Iohn 3.2 & 7.50.51, & 19.38 Luke 23.51. Math. 26.56, 70, 7••.
• Rom. 10.10.
• 2. Cor. 4.13.
• Math. 22.11. Bellar. vbi su∣pra §. quartum.
• Gal. 5.6.
• Rom. 13.14. Gal. 3.26, 27.
• Col. 3.9, 10. Ephes. 4.24. Col. 3.12. Ephes. 6.15, 16.
• Math. 25.11.
• Rhem. annot. in Math. 25. §. 1.
• Rom. 20.8, 19.
• Tit•••• 1.16
• Prou. 1.2 ••.
• Rom. 10.15.
• Iames 2.14. Bellar. vbi su∣pra.
• Iam. 2.14.
• Iam. 2.18.
• Iam. 2.19.
• Jam. 2.20.
• Iam. 2.20, 22.
• Heb. 11.19.
• Iam. 2.19.
• Bellar. de Iust. lib. 1. cap. 15 §. ad tertium. W. B. against Perkins refor∣med Catho∣like. Whether faith may be with∣out charitie.
• W.B. against Perkins refor∣med Catho∣like.
• Rhem. annet in Math. 15. Sect. 1
• Bellar. de Iustis. lib. 1. cap. 15. §. At si & §. po∣strem••.
• §. 1. What do∣ctrines are called matters of Faith.
• §. 2. Iustifying faith is two wayes considered.
• The Obiect of Iustifying faith two-folde. 1. Generall.
• True faith respecteth the whole word of God.
• Gen. 44.1.2.
• 1. Reg. 18.30. and 19.5.6.
• §. 3. 1. The histori∣call part, as the doctrine of the
• Creation. Heb. 11.3.
• Prouidence.
• Psal. 73, 24 27.
• Mans miserie by sinne.
• Misteries of godlinesse.
• §. 4. 2 The promi∣ses concer∣ning.
• 2. Cor. 1.20.
• Sanctification.
• Ier. 32.40. Ezek. 36.26.27.
• Phil. 1.6. 1. Cor. 1.8. 2. Tim. 1.12.
• Things tem∣porall.
• Gen. ••5.5. ••os, 1.5. Heb. 13.5. 1. Tim. 4.8. Rom. ••.2.
• §. 5. 3. The threat∣nings.
• Rom 15.4.
• Rom. 8.1.
• Amos 3.2. 2. Sam. 12, 14,
• Rom. 8.1.
• §. 6. ••. Comman∣dements. Titus 2.11, 13.
• Gen. 12.1, 4.
• Gen. 22.2, 3.
• Heb. 12.4.
• In particular practices the faithfull may faile. 1. Sam. 27.1. Psal. 116.••1. Mat. 26.70, 72, 74.
• Heb. 11.25.
• §. 7. The obedi∣ence of faith is vniforme, intire and constant.
• Luk. 8.15.
• §. 1. The Speciall obiect of Iusti∣fying faith.
• 2. Cor. 5.19. Rom. 15.25.26. Rom. 10.8 and 1 17.
• Mark. 1.15. Act. 20.24. Luk. 24.47. 1. Pet. 1.21. 2. Cor 5.19.20. Psal. 32 5. and 51.1.2. and 103.3. Dan. 9 17. Hos. 14.3. and 2.19.20. Luk. 1.71. and 18.19. Act. 15.11.
• a

  Gen. 15.6.
• b

  Gal. 3.8.16.
• Iohn 8.56.
• d

  Ps. 103.3.13. and 130.3.4. Mic. 7.19. Titus 3 5.
• e

  Act. 2.38. and 4.1••. and 10.43 and 1••. 39. and 8.37.
• Popish obiecti∣ons answered.
• Math. 16.16. Ioh 6 68. Belar. de Iustif. l. 1. chap. 8.
• Mar. 1.24. Luke 4.34.
• Gal. 3.16.
• Gal. 3.8.
• Rom. 4.21. Bellarm. vbi supra. Rhem. annot in Rom. 4.14. Sect. 10.
• Rom. 4.2••.
• Heb. 11.19.
• Gen. 8.14.
• Num. 11.23.
• Luk. 1.37.
• Luk. 7.9.
• Luke. 7.6.
• Iohn 3.16.
• Iohn 11.25.
• Act. 13.39.
• Act. 16.31.
• Act. 26.18.
• Rom. 3.25.26. Eph. 1.15. Act. 15.11. Iohn 1.12. Gal. 3.26.
• Acts 10.43.
• Rom. 3.22. & 10.4. Phil. 3.8, 9.
• Gal. 2.16.
• Iohn ••.36. 1. John 3.12, 13
• Ioh. 6, 47. & 17.3.
• a

  Ro. 10.10, 11. Rom. ••.9. 1. Cor. 15.3.
• Iohn 11.26, 27.
• Acts 8.38.
• Iohn 1.49 50.
• Marke 5.7. Luke 8.28.
• Acts ••.21. Rom. 8.34.
• §. 2.
• Math. 9.27, 28.
• Marke 1.40. Bellar. de Iustif. lib. 1. cap. 8.
• Heb. 11.33, 34, 35.
• Isay 53.4. Math. 8.17.
• Bellar. de Iustif. lib. 1. cap. 9.
• Ier. 31.33. Esay 25.9. & 33.22.
• §. 3. Faith in Gods special mercy, frameth his Image in the Heart.
• §. 1. Iustifyi g f ith is a particular and certaine confidence.
• Numb. 21.9. Iohn 3.14, 15.
• Math. 11.28. Esay 55.1, 2. 1. Iohn 3.24. Iohn 3.16.36. Acts 10.43. & 13.39. Rom. 10.9, 10.
• Gal. 3.10.
• Deut 6.5. Iohn 7.37.
• Acts 16, 31.
• Iames 1.6. Math. 6.30. & 1••.31. Rom. 4.20. Heb. 10 2••.
• a

  Math. 1.20. & 2.20. John 17.8.
• b

  Iohn 1.12. Col. 2 6. Rom. 5.11.17. Heb. 8.15.
• Iohn 6.35.
• 2. Tim. 1.12.
• §. 2. Faith is cer∣taine in the e∣uent, not euer in sence.
• Iohn 3.15.
• 2. Tim. 1.11.
• §. 3. Faith as it iu∣stifieth is a re∣sting vpon Christ to ob∣taine pardon. Zanch. de re∣dempt. lib. 1. c. 13. tit. de Fidu∣cia. col. 282. Musc. loc. com. de Remiss. Meisner. dec. 3. pag. 329. Par. in Gal. cap. 2. lect. 24. Idem de Iustif. l. 1. cap. 10. lect. 227. Albizius exer∣cit. theol. ar. 2. 8. ad 3. Hom. Of faith. part. 1. August. conf. art. 4. & art 20. Bohemic. conf. art. 6.
• Gallican. conf. art. 20. Belgic. confes. art. 23. Bolton walking with God, pag. 320. Pemble, plea for Grace, pag. 258. 259. 260. Rolloc de Iusti∣ficat. Heming. Syntagm. Gra∣dus ad conuer∣sion••m 49. Gal. 4.6. Rom. 8.15, 16.
• Esa. 1.16, 17, 18 Ezek. 18.••1. Prou. 28.13. Math. 6.14, 15. Acts 16.30, 31. Iohn 6.29. & 11.25. Acts 10.43. Acts 16.18.
• Iohn 1.12. Heluet. confess. art. 15.
• Par: de Iustific: lib. cap. 10.
• Bellar. de Iustif. lib. 1. cap 10. Sect. ratio se∣cunda. Idem de Eccl. lib. 4. cap. 11. §. Sectary nostri.
• D. Field of the Ch: lib. 3. cap. 44▪ Bolton of wal∣king with God pag. 321. 322. To belieue that my sinne is now forgiuen in Christ is ra∣ther an act of experience in a Belieuer now iustified then that beliefe which is requi∣red to Iustifi∣cation. P. Bayn. Helpe to true Happines. part. 2. qu. 9.
• a

  Iustifiing faith hath some acts as a cause dis∣posing prepa∣ring and fit∣ti••g vs to the receit of that gracious sa∣uour, whereby God doth iu∣stifie vs; and other, as a susceptiue cause, recei∣uing, embra∣cing and en∣ioying the same. In the former respect faith consists not in a per∣swasion that wee are the sons of God, but in the lat∣ter Feild: ap∣pendex to the fifth Booke second part.
• §. 3. Act. 16.31. Rom. 3.30.
• §. 4.
• Fishers an∣swere to cer∣taine articles.
• §. 1. How Faith as∣sureth of salua∣tion.
• 1. Ioh. 4.13. and 3.14. and 5.13. Rom. 6.8.
• Gal. 3.14.
• Heb. 11.36.
• §. 2. What maner of assurance is obtained.
• §. 3.
• §. 4. The seuerall states of Be∣lieuers. Esay 42.3. Math. 12 2••.
• Psal. 31.22. & 77.3, 8, 9, 10.
• Phil. 1.19, 20. 2 Tim 4.18.
• Psal. 31.22.
• §. 5.
• Faith of ad∣herence stron∣ger and more necessary then faith of eui∣dence.
• §. 6. Infallible assu∣rance of salua∣tion may bee obtained.
• Acts 10.43. 1 Thes. 5.10. Luke 2 10, 11. Esay 9.6. 1. Iohn 3.15. Iohn 6.35. 1. Iohn 5.10, 13
• Bellar. de Iustif. l. 3. cap. 8. §. 1.
• Acts 13.26. & 3.26. & 2.38. 2. Cor. 5.20.
• Exod. 20.1, 2.
• Rom. 10.9.
• Iohn 3.16. Act. 16.31.
• Iohn 20.23.
• Psalm. 23.1. Iob. 19.25.
• Psalm. 103.3.4.
• Isay 43.25. Psalm. 103.17. Mica. 7.19. Ier. 31.34. Rom. 11.22. Eph. 5.10. Math. 19.17.
• Rom. 4.23.
• 2. Tim. 1.12.
• Marke 9.24. Psal. 116.10. 2. Cor. 4.13.
• Esay 38.3, 4. 1. Iohn 3-24.
• 1. Iohn 3.19. 1. Cor. 2.11.
• Ier. 17.9. Bellar. de Iustif. lib. 3. cap. 8. sect. Huius argu∣menti. To bee in the faith, is to haue faith in them. Rom. 8.1. & 5.9. Ephes. 3.17. 1. Iohn 4 16. Rom. 8.8. 2. Cor. 13.5.6. Ephes. 3.17.
• R••em. annot. in 2. Co. 13.5. sect. 1
• §. 7. Bellar. de Iustif. lib. 3. cap. 6. Acts 8.37.
• 1. Tim. 1.5.
• Acts 8.37, 38. Psal. 86.12. & 138.1. Psal. 119.10.69
• a

  Psal. 119.2. Deut. 4.29. Ier. 29.13. 2. Chron. 15.15. Prou. 3.5.
• b

  Psal. 73.1. & 57.11. & 28.6, 7
• c

  Psal. 12.2.
• d

  Ier. 3.10.
• Luke 7.50. Marke 16.16.
• Marke 11.24. 1. Iohn 5.14.15. Psal. 145.18.
• Bellar. de Eccl. l. 4. cap. 11. prae∣terea. In what sence forgiuenesse of sinnes is to bee praied for.
• 2. Sam. 12.12, 13.
• Psal. 32.1, 2. Psal. 51.1, 2.
• Math. 27.46.
• Zech. 12.10.
• Bellar. de Iustif. lib. 3. cap. 11. Rhem. annot. in Rom. 8.38. §. 8. Math. 9.2.
• §. 8.
• 1. Ioh. 1.8.9. Psal. 32.3.4. 2. Sam. 12.12.13. with Psal. 51.1.2. &c.
• 2. Sam. 7.15.27. 1. Chron. 17.25
• Iohn 10.28. Iohn 17.11. Psal. 16.10. Heb 5.7. Iohn 1••.5. 2. Tim 4.18.
• How iustifica∣tion is full and intire.
• Acts 3.19.
• Rom. 8.23.
• Psalm. 18.1.2.
• Psalm. 23.1.
• Isay 25.9. Isay 33.22. Iob 34.36.
• Iohn 20.28.
• Gal. 2.20. Phil. 1.3.
• Ier. 31.32.33. and 32.38. and 30.22.
• Heb. 2.11. 2. Pet. 1.1. Rom. 8.38. 1 Cor. 7.40. 2. Tim. 4.8. 1. Iohn. 3.14. and 5.13. 1. Cor. 4.4. Rhem. annot. in Loc. Rom 8.35. Gal. ••.20. Phil. 1.19.20. 2. Tim. 4.8. Rhem. annot. in Rom. 8 31.
• 1. Ioh. 3.19.21. 2. Cor. 1.12.
• Psal. 1.19.12. Bellar. de Iustif. lib. 3. cap. 5.
• 1. Iohn 5.10, 11, 12, 13. Iohn 20.31. & 3.16.
• Math. 8.26. Math. 15.28. Rom. 4.21.
• Rom. 4 18.
• Iohn 6.69.
• Iohn 14.29.
• Math. 14.28.
• Verse 30, 31. Luke 24.21.
• Gen. 12.12, 13. Psal. 31.22. 1. Sam. 27.1.
• Bellar. de Iustif. lib. 3. cap. 8. §. Tertia ratio.
• The benefits that come vn∣to vs by temp∣tations.
• §. 10.
• Gal. 3.10.
• Gal. 5.4. Rom. 4.14. Gal. 3.18. 1. John 5.10, 11 Rom. 6.23.
• Ier. 31.33. Ezek. 36.27. Ephes. 2.10.
• Phil. 1.6. Math. 19.17.
• Iohn 17.3.
• Vpright wal∣king is neces∣rie, but not the cause of Iustification. Psal. 119.1, 2. & 1.1, 2. Psal. 32.1, 2.
• Math. 5 20.
• Verse 17. Math. 5.17.
• Verse 19.
• Verse 20.
• 1. Iohn. 1.3, 4.
• §. 11.
• What infirmi¦ties may stand with assurance.
• 1. Iohn 1.7.
• Verse 8.
• Prou. 20.9. Ecles. 7.2. 1. Iohn 3.9.
• Iames 2.10.
• 1. Iohn 3.3.
• 1. Iohn 3.8.
• Iohn 8.34.
• 1. Iohn 5.18.
• Deut. 32.5.
• Iames 3.2.
• 1. Iohn 2.1, 2.
• 2. Cor. 12.7, 8.
• Gen. 1••.13.
• Gen. 18.10, 11.
• Gen. 27.19. Exod. 4.10.14. Iob 40 5. Math. 16.22. 2 Chron. 35.22. 2. Chron. 30.18, 19.
• Heb. 11.31.
• Psal. 19.12, 13.
• §. 12. What sinnes hinder assu∣rance. Psa. 51.10 14. 1. Reg. 11.4.
• Psal 37.24. Ioh. 10.28.29.30. Iohn 8.35. 1. ••ohn 3.9.
• Psal. 66.18. Ezek. 18.4.
• 1. Cor. 6.9. Eph. 5.5. Col. 3.5.6. Reu. 21.8.
• Isay 1.16. Pro. 28.13. 1. Ioh. 1.6.7.
• a

  Rom. 6.12.13.14.
• §. 13. The absolute raigne of sinne will not stand with the state of grace.
• b

  Ioh 3.36. Deut. 9 24 Mat. 7.23. Num. 15.30.
• §. 14. True assurance breeds resolu∣tion and care to please God. 1 Ioh. 3.22.
• Luk 7.47. 1. Ioh. 4.19. Cant. 5.8. and 8.7. 1. Pet. 1.8. Psal. 103.1.2.3. 1. Cor. 14.1. Col 3.1.2. Phil. 3.9.
• Psal. 4.6.7. and 63.3. 1. Pet. 1.8. Act. 8.39. Rom. 5.4. Ier. 9.23.
• Psa. 126.1.2.
• Psal. 8.4.5. Ioh. 7.17. Psal. 144.3.
• Psal. 116.12.
• Act. 12.11.
• §. 1.
• The Authori∣tie of the Church can∣not be the ground of faith. 1. Thess. 2.13. 2. Tim. 3.16.
• Rom. 11.20.
• 1. Pet. 1.13.
• Ephes. 2.20.
• § 2. The Papists make the Popes autho∣ritie the only ground of Faith.
• §. 3. God & Christ (not the Church and Saints) is the only obiect of all true confi∣dence & trust. Esay 26.34, Psal. 130.5, 6, 7 & 22.5. Prou. 3.5. Iohn 14.1. 1. Pet. 1.21. Rom. 3.22. Psal. 2.12. Ier. 17.5.
• Ephes 4 4. Heb. 13.8.
• Bellar. de Christ. lib. 1. cap. 5.
• Catech. Rom. part. 1. cap. 11. q. 19.
• Rhem. annot. in Rom. 10.14.
• Exod. 14.31. 2. Chron. 20.21.
• Deut. 28.66. Iob 24.22. Esay 33.15. 1. Sam 27.12. Iohn 3.5.
• Ier. 17.5.
• Psal. 106.12.
• Psal. 78 22. Heb. 3.1••.
• Exod. 19.9. Iohn 5.45.
• 1. Cor. 10.1.
• Esay 14.32.
• Ioel 2.32.
• Iob 24.8. Psal. 104.18.
• Phil. 5. verse. Bellar. de beati∣tud. Sanct. lib. 1. cap. 20. Verse 6.
• Ephes. 1.15. Col. 1 4.
• Math. 12.22.
• §. 1. The benefits and effects of Faith.
• Rom. ••1.17. Iohn 15.1. Ephes. 5.30.
• Rom. 8.10. 2. Cor. 13.3, 5. Hos 2.18, 20. Acts 10 43. Rom. 3.25, 28. Acts 13.3••. Rom. 9.32. & ••.17. & 5.1, Acts 15.9. Col. 2.12. Gal. 3.7.9. Iohn 1••.36. Gal. 3.20. Iohn ••.1•• Heb. 11.6. Iohn 7.38, 39 Eph••s. 1.13, 17. Gal. 3.14. Iohn 15.3, 5. Iohn 1.16. & 15.6.
• Gal. 2.20. Iohn 4.14.
• Eph. 3.17. Eph. 3.12. Heb. 10.22. and 4.14. Tit. 1.15. 1. Pet. 1.5. 1. Ioh. 5.4.
• Eph. 6.16. Pet. ••.8. Math. 8.13. 1. Ioh. 5.14. Gen. 32.26. Heb. 4.2. Rom. 1.16. Mark. 16.16. Rom. 5.5. and 10.11. 1. Pet. 2.6. Psal. 25.3. and 22.5.6. Ioh. ••.68.69. Gal. 5▪6. Luke 7.47. 1. Pet. 1.8. Rom. 8.26. Gal. 4.6. Rom 8.15. Gal. 6.14. Eph. 5.11. Heb. 11.8.23.
• Rom. 5.1. 1. Pet. 1.7. 2. Cor 1 9. Phil. 1.25.
• Rom 14.7. 1. Pet. 1.8. Iohn. 8.56. 2 Tim. 1.12. Heb. 11.34.35. 2. Chro 14.11. and 20.12. 1. Iohn. 3.21. Luk 7.50. Eph. 2.8. Rom. 8.28. Gal. 5.5. Heb. 6.12. Heb. 11.1. Iohn 8.56. Heb. 11.11.17.••9 Psal 27.1.2.13. Esay 28.16.
• Dan. 6.••3. Ier. 39.18. Rom. 11.20. Rom. 10.10. 2. Cor. 4.13. 1. Tim. 3.13. Rom. 1.12. Psal. 16.3. Luk. 22.32.33. Iam. 5.15. Heb. 10.38.39. and 11 4.6.7.8.33.34. Colos. 2.7. 2. Thess. 2.13. Rom. 11.20. and 5.1.2. Psalm. 1.3. Isay 40.30.31. Phil. 4.11. 1. Pet. 15. Eph. 2.8. Rom. 4.13.14.
• §. 2. Of all crea∣tures Man on∣ly is capable of Iustifying faith 2. Pet. ••.4.
• 2. Thes. 3.••. Isay 53.1. Math. 11.25. and 13.11. Rom. 9.18.
• Tit. 1 1. Act. 13.48. Rom. 11.5. Ioh. 10.11.15.26. Ioh. 6.37.39. and 20.39. and 17.2.6. Math. 1.21. and 18.11.
• Math. 11.28. Mark. 1.15.
• 1. Iohn 5.1. Iohn 1.12.13. Ioh 6 44.
• Mar. •• 15. Luk. 24.47. Act. 2.37.38.
• Luk. 13.3. 1. Ioh. 1.9. Act. 11.18.
• §. 3. Faith resideth both in Minde and Will.
• Rom. 10.10. Act. 8.37. 2. Pet. 1.19. Act. 16.14.
• Bellar. de Iustif. l 1. cap. 6. Haec. Philosophia.
• Bellar. de Iust. lib. 3. cap. 11.
• 1. Reg. 3.9. 2. Cor. 3.15. Act. 7.39 and 11.23. 1 Cor. 7.37. Math. 6.21. Rom. 1.24. Ioh. 14.1. Luk. 1.66. and 21.14. Math. 12.35. Math. 13.14.15. Ioh. 24.25. and 4.11. Psal. 10. Pro. 3.5 20. 1. Ioh. 5.1. Rom. 10.8. 1. Ioh. 5.4.5.20. vers. 1. Iohn 2.4. Psal. 78 22. Psal. 137.4.5. Neh. 6.14 and 13.14.29. Iohn. 17.3. Heb. 4.2.3. Eccl. 12.1.
• §. 4. Faith is pecu∣liar to them, who be called according to the purpose of God. Ephes. 4.5. 2. Cor. 4.13. Math. 9.2. 2 Pet. 1.1. 1. Pet. 1.7. Rom. 1.17. Gal 2.••0. 1. Iohn 3.23. Hab 2.4 Iohn 20.27. Acts 16.31. & 19.••. Marke 11.22. John 14.1. 1 Pet. 1.7. Heb. ••1.6, 7, 8, 9, 10. &c. Gal. 3.26. Acts 8.37.
• Iames 5.14, 15. Phil 1.19. Ephes. 6.18. 2. Thes 3••.
• Heb. 10.38.
• §. 5. All haue not like measure of faith. Rom. 12 3. Math. 8.10. & 15.28. Math. 6.30. & 8.26. & 14.31. & 16.8. Marke 9.24. Rom. 4.20. Rom. 14.1. & 15.1.
• Faith perfect in none. 1. Thes. 1 7, 8. Compared with 1. Thes. 3.10. 1. Tim. 1.5. Phil. 3.15.
• 1. Cor. 13.12. Marke 8 24.
• Psal. 9.10.
• 2. Cor. 10.15. 2. Thes. 1.3. Ephes. 1 17, 18. & 4.29. Col. 1.9, 10.
• Rom. 1.17.
• Psal. 73.1, 2. & 30.6, 7, 8.
• §. 6. The faith of the weakest Christian is sufficient to saluation.
• §. 7. The degrees of faith.
• Foure degrees of Faith.
• 1. Weake.
• Faith is weake in foure re∣spects. Rom. 14.1. & 15.1. Heb. 5.11.12. 1. Cor. 8.10. Math. 16.16. Luke 9.45. Marke 9.9. Iohn 20.9. Marke 16 11. Iohn 14.5.
• Marke 9 24.
• Math. 8.26. & 14.31.
• Psal. 73.28.
• Math. 26.56.
• Ordinarily belieuers are weake at the fi••st.
• Some priui∣ledged aboue others.
• Luke 19.9.
• Acts 16.14.
• Acts 16.34. & 2.38. Math. 9.9. Luke 22.43. Faith weake in one respect may be strong in another. Heb. 11.31.
• §. .8 The benefits of the weakest faith, if true and liuely. Rom. 11.20.
• Iohn 14 17. & 6.35. ••phes. 3.17. 1. Iohn 5.20. Heb. 1••.1.
• Iohn 17.3. & 6 54▪ Col. ••.12, 13. Rom. 6.4, 5.
• 1. Iohn 5.4.
• Iohn 7.37 38. Rom. 11.29. Rom. 1.17.
• Yet should wee striue to bee strong and rich in faith.
• Math. 13.31, 32
• §. 9. 2. Somewhat growne.
• 3. Strong.
• Math. 15.28. & 8.10.
• 4. Full assu∣rance. Coloss. 2.2. Rom. 15.14. Coloss. 1.23. Rom. 4.20. Psal. 27.1.23.4. Iob 13.15. Ester 4.14.
• Gotten by de∣grees. 2. Cor. 1.7.
• Heb. 6.11. Col. 2.11. The Benefits of full assu∣rance.
• Rom. 15.13. 1. Ioh. 1.••. Rom. 5 1.2.3. Heb. 10 22. Eph. 3.12. Mat. 15.28. and 9.29. and 8.13.
• Heb. 12 2. Act. 20.24. Psal. 27.3. Act. 7.59.
• §. 10. The strongest faith is subiect to sundry in∣firmities. Iob 3.3.8. Num. 20.10.11.12. 1. King. 19.4.
• Gen. 15.2.
• Psal. 3.5. with 31.22. 1. Sam. 27.1.
• The stronge belieuer doth sometimes shrinke, when the weake stands fasts.
• §. 1.
• Motiues and encourage∣ments to be∣lieue. 2. Cor. 5 20.
• Isay 55.1. Math. 11 28.
• Deu. 7.9.
• Ier 31.34. Heb. 10.16. Psal. 32.10. Esay. 55.7. Ezek. 18.21. and 33.11. Math. 3 17. Es••y 1.18. Tit. 2.14. 1. Ioh. 1 7.
• Mar. 16.16. Ioh. 3.15.16. and 6 34.40. Act. 10.43. Math. 1.21. and 18.11. Luk. 19.10.
• 1. Ioh. 3.23.24.
• 2. Tim. 1.12.
• Heb. 7.25.
• Math. 9.6.
• 2. Cor. 5.19.
• Rom. 4.20.
• Rom. 3.24.28.
• Math. 18.21.22
• §. 2. Meanes for the right plan∣ting of faith.
• Math. 9.12.13.
• Isay 55.1.2.••
• Ioh. 7.37. Numb. 21.9. Ioh. 3.14. Math 11.18.
• Math. 13 44.
• Math. 16.24.
• Math. 10.37, 38
• Luke 14.25.
• Luke 14.33. Mat. 13.44, 45.
• Luke 8.14.
• Phil. 3.8.
• §. 3. Faith once ob∣tained is seri∣ously to be re∣garded. Luke 22.31.
• Acts 14.22. 1. Thes. 3.2, 3, 4.
• §. 4. Means where∣by faith is strengthened and confir∣med.
• Luke 10.42.
• 1. Cor. 15.58.
• Exod. 34.6. Iohn 7.37. Hos. 14.2, 3. 1. Iohn 5.14. Prou 28.13. Ephes. 2.4.
• Rom. 10.17.
• Rom. 4.11.
• 2. Cor. 10.
• Iohn 13.1.
• §. 1. Ephes. 6.16. 1. Pet. 5.8.
• Temptations against Faith.
• 1. Worthles∣nesse.
• Remedie. The sence of our vnworthi∣nesse must not discourage vs from belie∣uing.
• 2. Cor. 5.19, 20. 1. Tim. 1.15. 1. Iohn 3 23, 24.
• §. 2. 2. They know not whether they be elected
• Remedy. 1. Ioh. 3.23. 1. Tim 6.12. Heb. 10.35. Math. 13.31. Ioel 2.6.7. Ioh 10.27. Satan is not to be hearkened vnto, nor rea∣soned with, when he temp∣teth to Infide∣litie. Gen. 3.1.2.3.
• Eph. 1.13.
• §. 3. 3. They are full of doub∣tings. Psal. 2••.1.2. and 77.10.11.
• Remedie. Faith may bee true that is weake. Ioh. 4 39 41.52. Math. 20.20.18 Luk. 9.45. Mar. 9.32. Luk 24.11. Iohn 13.38. and 14.5. Act. 1.6.
• Math. 12.20. Esay 42.3. Mark. 9.24.
• §. 4. 4. They cannot keepe their faith strong and stedfast.
• Remedy. Iames 1.17. Psal. 77.10.11. Rom. 11.29.
• Want of fee∣ling argueth not want of faith.
• Why the faithfull are subiect to such doubts and want of fee∣ling.
• §. 5. 5. They recei∣ued the truth at first without due tryall.
• Remedy. 1. Ioh. 1.9.
• Faith may bee true, though much were a∣misse, when first we recei∣ued, the truth.
• §. 6. 6. They neuer had that deep sorrow, which many haue felt.
• Remedy. God deales not with all alike.
• Faith may bee sound in thē, who neuer found such depth of sor∣row, as others haue done.
• Hos. 2.14. Acts 16.14, 15.
• §. 7. 7. They neuer felt any great strength of grace.
• Remedy.
• Wee may haue true faith, though we ne∣uer had any great strength of grace.
• Ier. 3.1.
• Luke 21.2, 3, 4.
• §. 8. 8. What they formerly felt is now de∣caied.
• Remedie. Phil. 4.10. Math. 16.18. In Gods dea∣rest children there may bee decay of gra∣ces.
• §. 9. 9. They can∣not find any liuely sence of of faith.
• Remedy.
• Wee may not conclude, there is no truth of grace in vs, because we cannot perceiue and feele it.
• Prou. 30.12
• Ps••l. 19.12.
• In time of temptation the godly doe erre many wayes in exa∣mination of themselues.
• If a man can discerne no spark of grace in himselfe for the present, he is not to de∣spaire.
• Psal. 77.3, 9, 10, 11.
• Esay 55.1, 2. Math. 11.28.
• §. 10. 1. Pet. 5.8. 10. Their sins be many in number, and hainous for qualitie.
• Remedie.
• The hainous∣nesse or num∣ber of our sins make vs not vncapable of mercie.
• 2. Cor. 1.3. Esay 55.7. Iames 5.7. Ier. 3.1, 2.3.13, 14. 11. They feele the heauie burden of Gods wrath.
• Remedie. Iob 13.15. Heb. 11.1. Faith may bee strong, when wee haue no sence or fee∣ling of mercie.
• Iames 1.17. Iohn 13 1, 2.
• Psal. 22.1, 2. & 38.3, 4. & 77.7. & 88.14. Ier. 20.14, 15.
• §. 11. 12. They haue long vsed the meanes of grace, and can finde no comfort. Cant. 5.2.3.
• Remedy.
• The godly sometimes walke without comfort, be∣cause they put it from them∣selues.
• Oftentimes God causeth his Children to seeke long before they finde comfort. 2 Cor. 12.8.
• §. 12. 13. They are afraid of falling into some fearefull extremitie. How this temptation is to be resisted. Luk. 22.32. Rom. 8.24.35. Phil. 1.6. Rom. 11.29. Psal. 37.24.
• §. 13. 14. They shall neuer hold out to the end.
• How this temptation is to be re∣mooued.
• Psal. 16.8.
• Luk. 8.13.
• §. 14. 15. They are many wayes crossed and af∣flicted.
• Remedie.
• Outward cros∣ses are no ar∣guing of Gods displeasure. Iob. 5.17. Pro. ••.12. Iam. 1.12. Heb. 12.7.8.9.10 11.12.
• §. 15. 16. They are strongly posses∣sed with feare, that God hath vtterly cast them off.
• How Christi∣ans in this distresse and anguish are to be comfor∣ted.
• Rom. 8.28. Iames 1.12. Esay 66.2.
• Ephes. 6.10, 12. 1. Pet. 5.8, 9.
• Marke 9.24. Iohn 3.1.
• Num. 20.11, 12 Psal. 21.1. & 77.7, 8.
• Rom. 15.4.
• Math. 11.28.
• Esay 55.1, 2. Iohn 7.37. Apoc. 22.17. Marke 10.49.