A Treatise of Faith, Part 1 · Chapter 8
CHAP. VIII.
By faith a true belieuer may bee certaine and infallibly aſſuredly of the remiſsion of his ſinnes and eternall ſaluation.
§. 1. How Faith aſſureth of ſaluation.§. 1. IT is a Principle, common amongſt our Aduerſaries, that eue…y concluſion iſſu…ng from one propoſition reuealed expreſſely in Scripture, & another clearely and certainely knowne otherwiſe, and by euident and good conſequent added vntounto it, b longs to faith and is belieued by no other habit, then of faith. As for example; All the dead ſhall riſe. Peter is dead: therefore Peter ſhall riſe. The concluſion is Theologicall and belongs to faith, though it be not expreſſely written, that Peter is dead, or that he ſhall riſe againe. So it is in this preſent matter; All that belieue ſh…ll bee ſaued: this propoſition is of faith becauſe it is immediately reuealed and expreſſely written. But I belieue; this is certaine by the teſtimonie of the renued conſcience, to him that hath proued himſelfe to be in the faith. The concluſion, therefore I ſhall be ſaued, is certaine by faith: becauſe it is inferred of one thing belieued, and another that is euident. And although the holy Ghoſt, not tying himſelfe to termes,1. Ioh. 4.13. and 3.14. and 5.13. Rom. 6.8. doe ſomtime call it knowledge, yet calling it againe belieuing alone, or belieuing and knowing, it is manifeſt ſuch a knowledge is intended, as not only flowes from the principles of faith, but alſo is reduced to the ſame habite. For with what other eyes can the ſoule behold the heauenly light of the Goſpell. How ſhall that confidence, aſſ…rance or certainetie which is created by the mixture of the light of the Scripture, with the light of a good conſcience renued by the holy Ghoſt, belong to any humane knowledge, when the Scripture ſaith expreſſely, The promiſe of the Spirit is receiued by faith; and whe…eſoeuer in all the Byble,Gal. 3.14. the Goſpell is reuealed, men are called vponupon to belieue. And if there be granted a certainetie of a mans owne ſpeciall ſtanding which certainetie ariſes from the Scriptures, one ground thereof being a propoſition or ſentence immediately diuine, the other inferred and concluded from that which is diuine: it muſt bee granted alſo, that it is a worke or effect of faith. The Scripture reports how many of the children of God were tried by mocking and ſcourging, Heb. 11.36.by bands and impriſonment, they were ſtoned, hewen aſundder, tempted; they wandered vp and downe deſtitute and afflicted: All which the Apoſtle ſaith, They did by faith and confidence of the promiſes; and yet their aſſurance was no other, nor otherwiſe begotten, then the ordinarie aſſurance of all Gods children, which is concluded by ioyning the light of their conſcience kindled by the holy Ghoſt, and ruled by the Scriptures, to the immediate light of the conditions reuealed in the Scriptures. Faith which is belieued or the doctrine of faith is written in the word of God, the holy Scriptures: but faith whereby wee belieue, or of the heart, is written engrauen, rooted in the heart out of the word of God by the holy Ghoſt, and knowne, not belieued, by the teſtimonie of the renued conſcience enlighned by the Spirit and directed by the word: for the rule by which a man diſcerneth himſelfe to belieue, is the doctrine of Gods word, declaring the qualitie of Faith: And the certainetie or aſſurance which a iuſt perſon hath of his particular Iuſtification, depends vponupon the right application of two propoſitions; one immediately diuine and ertainely belieued, Whoſoeuer belieueth in Ieſus Chriſt ſhall bee ſaued: the other inferred and concluded from hat which is diuine, certainely knowne according to the direction of the word But I belieue.
§. 2. This aſſurance is not ſuch,§. 2. What maner of aſſurance is obtained. as whereby a man is made abſolutely out of all doubt: but ſuch as many times is aſſaulted, and ſhaken with many difficulties, feares and doubts: which notwithſtanding a…iſe from the the nature of faith, as if it ought to bee: but from the frailtie and corruption of our euill nature, by reaſon whereof faith is not ſuch as it ought to be It is not the office of faith to cheriſh and maintaine ſuch feares and doubts, but to reſiſt them, to fight againſt them, and ſo much as is poſſible to expell them, and dr…ne them out. But yet by reaſon of the ſtrength of our naturall corruption, and the weakeneſſe of our faith, wee attaine not to this; and how much the weaker our faith is ſo much are wee the further from it. Againe the dayes of faith are as the ſeaſons of the yeare, ſ…me faire, ſome foule; one while a Sun-ſhine ſummer, another while a long and tedious winter, ſometimes no more but a ſtorme and away. Our eyes are not alwayes alike intent to the word of God; we doe not alwayes alike conceiue the promiſes of God: nay, temptations ſometimes hide them out of our ſight. The effects of grace doe not alwayes appeare the ſame, yea ſometimes they ſeeme to bee quite ouerwhelmed which containe effects. And in nature it ſelfe there is a voluntarie ſhrinking and relinquiſhing of the comfort of faith, through the ſeeds of vnbeliefe that originally are ſowen in vsus.
§. 3.§. 3. The particular certainetie of remiſſion of ſinnes and eternall ſaluation, which Iuſt perſons attaine vntounto vponupon their Repentance, Faith and Obedience, is not equall in certaintie and firmeneſſe of aſſent, to that aſſurance which they hauehave 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 vponupon an Argument, whereof onelyonly one part is immediately the word of God, and the other a collection ariſing vponupon reflection and obſeruation of a Mans owne qualities and actions and the concluſion is more or leſſe certaine according to the condition of the ſecond propoſition. It is a thing more certaine and euident to faith, that God gaue Chriſt to die for ſinners, that whoſoeuer belieueth in him, ſhould not periſh, but hauehave life euerlaſting; then it is to my conſcience, that I belieue with well-rooted and al-ſeaſoning confidence: I hauehave greater aſſurance, that God is faithfull and true, then that my heart is vpright: Therfore I hauehave greater aſſurance, that the true belieuer ſhall bee ſaued, then that I my ſelfe am receiued vntounto 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 hauehave their light only from the principles, are not ſo firmely apprehended as the principles themſelues, whileſt doubts haply may bee caſt, leaſt there bee any error committed in the application and vſe thereof. It is a principle deliuered for aſſurance of ſaluation, Belieue in the Lord Ieſus Chriſt: and thou ſhalt bee ſaued. Hereupon the faithfull man inferreth to himſelfe, I belieue in the Lord Ieſus Chriſt: therefore I ſhall bee ſaued. In this either confuſedly or expreſſely inferred, he comforteh himſelfe, and reioyceth in God, and in hope thereof chearefully ſerueth God, calleth vponupon his name, in patience expecteth the reuealing of his ſaluation. And yet oftentimes it falleth out, that hee queſtioneth his faith, and not ſeeing ſuch effects thereof as he ſuppoſeth there ought to be, maketh doubt leſt haply he be deceiued, and though the principle be true by which he firſt belieued, yet hee is iealous leſt he hauehave miſapplied it to himſelfe.
§. 4. This will appeare in the ſeuerall ſtates or ſorts of true Belieuers.§. 4. The ſeuerall ſtates of Belieuers. Eſay 42.3. Math. 12 2…. There is a ſtate wherein faith is a ſmoaking weeke, deſiring that it could belieue, rather then getting vp to feele it ſelfe belieue, diſcouering it ſelfe by earneſt ſighes and groanes for merciemercy, and hanging vponupon Chriſt, though the Belieuer can ſcarce tell whether hee reſt vponupon him or no: This faith is certaine in euent, but the Belieuer in this ſtate is farre from particular aſſurance of his ſaluation. Againe, though faith bee not troubled, but doe quietly ſtay on Chriſt, and taſte God good in letting them find peace with him; yet ſuch is the infancie of ſpirituall vnderſtanding in Chriſtians, ſpecially now firſt conuerted, that they doe not returne into themſelues, and iudge of that they doe, and of the great conſequence of that they doe. Hence it is that they will tell you, they find God good to them, and goe on chearefully in duties for the preſent: but they come not to behold the ſtabilitie of their ſaluation. The child liues before hee knowes that he doth liue; and knowes he doth liue, before he knowes the cauſe of life, or the inheritance whereunto he is borne: and ſo it may be and is with a Belieuer.Pſal. 31.22. & 77.3, 8, 9, 10. There is a ſtate in which faith is exerciſed with temptations from vnbeliefe or otherwiſe, by which oppoſition the ſoule is kept from obtaining this certaintie, being encountred with doubtfull appearances, which it cannot well anſwere and cleare for the preſent. There is a ſtate wherein faith is now growne vp, and hath either out-wreſtled, or otherwiſe is exempted from knowing ſuch temptations: in which condition the faithfull doe perſwade themſelues,Phil. 1.19, 20. 2 Tim 4.18. that Gods merciemercy, and truth and power ſhall carrie them through vntounto ſaluation: But when now our conſciences ſhall come to teſtifie through faith and experience this happy eſtate, we are ſubiect by neglecting meanes, laying downe our watch, giuing the reines to our luſts, or by ſecret deſertions ere-while to looſe for a time this comfortable perſwaſion, the Spirit not ſpeaking in vsus by his light as heretofore, and our conſciences and faith ſo hurt and wounded, that the actions of them are troubled, depraued as we ſee the like befalleth the naturall ſenſes and reaſon. Wee ſee through Melancholie what reaſon comes to imagine, how that ſome ſhould ſeeke to kill vsus, who neuer thought vsus 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 eueryevery thing for the time, of like colour to thoſe things wherewith it is poſſeſſed. Thus ſometimes the ſtrong faith is ſhaken greatly and ſtrongly aſſaulted, ſo that he that vnſpeakably reioyced in the ſaluation of the Lord, by haſtie cogitations is brought to ſay, I am caſt out of the ſight of thine eyes. Pſal. 31.22.And if faith eſcape theſe rockes, may not yet a more ſerious examination of our wayes, and through fight of our nakedneſſe, imperfections, and manifold tranſgreſſions; the ſtrength of our luſts, the diſorder of our paſſions, our daily failings, and that great weakneſſe which in trials wee ſhall finde in our ſelues: may not thoſe things, I ſay, raiſe feare in the heart of a ſound Belieuer, as not altogether without the reach of poſſible danger, without repentance and greater conſtancie in performing all Chriſtian duties then hitherto he hath made proofe of, ſpecially if the apprehenſion of the multitude and hainouſneſſe of ſinnes bee quickened by afflictions, or the liuely cogitations of the terrors of the day of Iudgement? Neuertheleſſe, as a childe affrighted runneth to the Father, looking for defence and helpe of him, euen ſo in the middeſt of all feares, temptations, difficulties, and diſtreſſes, faith is ſtill running vntounto God, ſtill importuning him, calling vponupon him, expoſtulating with him, caſting it ſelfe ſtill vponupon him, depending vponupon his aide, and expecting of him that things become otherwiſe then preſently they are.
§. 5. Thus faith of adherencie is ſtronger then faith of§. 5. euidence,Faith of adherence ſtronger and more neceſſary then faith of euidence. and beliefe in Chriſt for remiſſion, then aſſurance of pardon and forgiueneſſe: And as faith in Chriſt is ſtronger then particular certaintie of our ſaluation; ſo it is it more neceſſary. For beliefe in Chriſt is abſolutely neceſſarie to remiſſion of ſinnes, in all them that bee of age and diſcretion: but aſſurance comes not at firſt when we belieue, but by little and little as God ſeeth it requiſite, according to the triall he hath appointed to make of vsus. Without faith in Chriſt as the onelyonly authour of ſaluation and ſole end of faith, with whom our ſoules ſeeke perfect vnion, it is impoſſible to pleaſe God: no action, though in it ſelfe neuer ſo good or holy, is truly acceptable, vnleſſe it be quickened and enliued by this faith: But many poore ſoules that want aſſurance of Gods ſpeciall fauour, are tenderly beloued of him as heires of ſaluation, & their good works accepted in Ieſus Chriſt. A Chriſtian of an humble and broken ſpirit, denying himſelfe and renouncing the World, belieuing that his ſinnes are pardonable and earneſtly deſiring remiſſion of ſinnes by the merits of Chriſt; reſting vponupon Chriſt alone for ſaluation, and ioyning with this deſire and affiance the ſincere, vnpartiall practice of obedience to all Gods Commandements, according to that meaſure of grace which hee hath receiued, without queſtion he ſhall receiue the inheritance of eternall glorie, although he may be ſcrupulous in himſelfe, wanting this perſwaſion and aſſurance that his ſinnes are pardoned. And yet becauſe God hath commanded vsus to labour for the perfection of all graces, we are ſure this muſt bee intreated for, and hauehave a promiſe that it ſhall be granted, as God ſeeth meete, both for the time and meaſure of it.
§. 6. Infallible aſſurance of ſaluation may bee obtained.§. 6. That not only ſome vncertaine hope and dimme ſight of Gods fauour, but euen aſſurance is to be ſought, and may be obtained, is thus manifeſt. Faith may receiue what the Word doth teſtifie: for the Word of God is the obiect of faith. But there is a word teſtifying thus much, that my particular perſon beholding the Sonne, and belieuing on him, ſhall hauehave eternall life, and be raiſed vp at the last day; that there is no condemnation to me being in Chriſt.Acts 10.43. 1 Theſ. 5.10. Luke 2 10, 11. Eſay 9.6. 1. Iohn 3.15. Iohn 6.35. 1. Iohn 5.10, 13 Neither could Iohn with the faithfull belieue Gods louelove towards them in particular, if ſome word did not ſhew it. For the Papiſts themſelues will not ſay, that all o… them were priuiledged with ſingular reuelation Our Aduerſa…ies reply, that there is no Word of God, ſaying, Cornelius belieue thou that thou ſhalt bee ſaued: and where there is no word, there is no faith: for theſe two are relatiues. This cauill is eaſily remoued: for that cannot be belieued as out of the Word of God, which is not found in the Word of God expreſſely,Bellar. de Iuſtif. l. 3. cap. 8. §. 1. or by conſequence but whatſoeuer is found there expreſly, or may euidently by direct conſequence be deduced thence, that may be belieued as out of the Word of God. Now howſoeuer it be not ſaid in ſo many ſyllables, Peter, Thomas, Cornelius thy ſinnes are remitted to thee belieuing, yet euidently ſo much may be concluded out of thoſe generall promiſes, EueryEvery man that belieueth ſhall hauehave eternall life: for the vniuerſall doth include it particular. Therefore the meſſengers of the Lord of Hoſt, doe giuegive notice to their Congregations, that the matter which they proclaime in the Name of the Lord doth concerne them, and eueryevery of them, ſaying in effect,Acts 13.26. & 3.26. & 2.38. 2. Cor. 5.20. To you is the word of this ſaluation ſent. What they ſay to all men, they ſay to eueryevery man: what to penitents, to eueryevery penitent; what to Belieuers, to eueryevery Belieuer; what to ſinners and vngodly, to eueryevery ſinner. God gaue his Law to all Iſrael, ſpeaking to all, as if hee had ſpoken namely and particularly to eueryevery one, Thou ſhalt hauehave no other Gods, &c. Exod. 20.1, 2.May not, ought not a man to inferre thence, I muſt hauehave none other Gods, &c. The promiſe of the Goſpell runnes thus, If thou ſhalt confeſſe with thy mouth the Lord Ieſus, Rom. 10.9.and belieue in thy heart that God raiſed him from the dead, thou ſhal… be ſaued. Is not this ſpoken to eueryevery man particularly? May not hee as out of the Word inferre, If I belieue I ſhall bee ſaued? Our Sauiour Chriſt had ſaid nothing namely to Paul and Silas as touching the Iailer, that if hee did belieue he ſhould be ſaued: But out of that vniuerſall,Iohn 3.16. Act. 16.31. Whoſoeuer belieueth ſhall bee ſaued, they proclaime comfort to him in ſpeciall, Belieue thou, and thou ſhalt be ſaued. There is nothing found in Scripture expreſſely touching this or that mans reſurrection in particular: is it not then to bee belieued out of the Word? The Scripture ſaith to him that belieueth, Thou ſhalt inherit eternall life, as much as it doth to any particular man now liuing, Thou ſhalt riſe againe. Becauſe our Sauiour ſaid to the Apoſtles,Iohn 20.23. Whoſoeuer ſinnes yee remit, they are remitted, our Aduerſaries (though falſly) would collect; that their Prieſts hauehave 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 vsus to inferre a particular from a generall?Pſalm. 23.1. Iob. 19.25. Dauid could ſay, The Lord is my ſhepheard; Iob I know that my Redeemer liueth: which they belieued out of the Word, grounding themſelues vponupon the promiſes of merciemercy. And wee now liuing by the ſame faith, hauing the ſame pretious promiſes, being led by the ſame Spirit, may out of the word of life be aſſured that our ſinnes are forgiuen and couered. Moreouer eueryevery faithfull ſoule in particular doth finde,Pſalm. 103.3.4. heare and reade in the word, Who forgiueth all thine iniquities, and healeth all thine infirmities. To eueryevery faithfull ſoule in ſpeciall the Lord ſaith,Iſay 43.25. Pſalm. 103.17. Mica. 7.19. Ier. 31.34. Rom. 11.22. Eph. 5.10. Math. 19.17. I euen I am hee that blotteth out thine iniquities for mine owne ſake, and remember thy ſinnes no more. This hee ſpeaketh to ſingular belieuers, not to ſome perſons only as it is euident in that the Scripture doth in vniuerſall repeate the ſame thing. What our Sauiour ſaid to the young man, If thou would'ſt enter into life, keepe the Commaundements, the papiſts teach that is ſpoken to all men, and if a man fulfill that condition hee may belieue to be ſaued. Looke how they know the words ſpoken to the young man ſo many hundred yeares paſt to be directed vntounto them: by the ſame rule may eueryevery faithfull ſoule intereſt himſelfe in all the gracious and louely ſpeeches, wherewith God from time to time hath comforted his people, and take vntounto himſelfe thoſe promiſes, anſwers and aſſurances that God hath at any time made and giuen vntounto 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 onelyonly, but for thē alſo who belieue as they had done. Rom. 4.23.The word then ſpeaketh in particular to them that belieue; but can a Chriſtian, know & be aſſured that he doth truly belieue? Such as truly belieue, may know they belieue, as hee that hath a iewell in his hand, may know that hee hath it. Paul did know on whom he had belieued: 2. Tim. 1.12.the poore man in the Goſpell cryeth, Lord I belieue: Dauid ſaith, I belieued, Marke 9.24. Pſal. 116.10. 2. Cor. 4.13.and therefore I ſpake; Hezekiah prayeth, Lord remember mee how I hauehave walked before thee in truth, and with a perfect heart: Iohn concludeth thus,Eſay 38.3, 4. 1. Iohn 3-24. Hereby wee know that he abideth in vsus, euen by the Spirit, which he hath giuen vsus. How could we ſay eueryevery one we belieue, if wee might not know it? Can wee ſpeake that truly, whereof wee can hauehave no certaintie? When I ſee one, or truſt to a mans word promiſing me this or that, I know I ſee him, truſt to him and reſt on him for that hee hath promiſed: Shall I by faith, ſee Chriſt the Sonne, and reſt on him, and yet know no ſuch thing?1. Iohn 3.19. 1. Cor. 2.11. Carnall confidence may be diſcerned, why then ſhould it be impoſſible for a true Belieuer to know that hee doth belieue? The Spirit of man diſcerneth what is in man: he knoweth what is in himſelfe, though not euer the meaſure or quantitie thereof. Hee that loueth his Brother, knoweth the louelove, wherewith 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 belieueth vnfainedly be altogether vncertaine, whether he belieue, or no? There is that boaſteth when his ſoule hath naught: yet men whom God hath bleſſed with abundance, may know that they be rich. Many are deceiued in matters of faith and true worſhip of God; ſhall not a Chriſtian then bee certaine of his Religion? A man that dreameth of hono…r & promotion, plentie and abundance, may liue in infamie and diſgrace, penurie and hunger: and yet they that bee promoted to honour and liue in plentie, may aſſuredly bee perſwaded of what God hath giuen them. Some mens ſenſes are deluded, ſhall eueryevery man therefore bee in ſuſpence of whatſoeuer hee ſeeth or heareth? He that is falſly perſwaded of his good eſtate and ſtrong faith, deceiueth his owne ſoule: ſhall he therefore that vnfainedly embraceth Chriſt, and reſteth vponupon him, be euer at vncertainties, whether hee doth belieue or no? The heart vnregenerate is deceitfull and wicked aboue all things:Ier. 17.9. Bellar. de Iuſtif. lib. 3. cap. 8. ſect. Huius argumenti. To bee in the faith, is to hauehave faith in them. Rom. 8.1. & 5.9. Epheſ. 3.17. 1. Iohn 4 16. Rom. 8.8. 2. Cor. 13.5.6. Epheſ. 3.17. the heart regenerate is true and faithfull: In reſpect of the exact meaſure of grace and ſtrength the regenerate are oft deceiued: but of the truth of grace they may bee aſſured: in ſome particular reſolutions they bee ignorant of their owne hearts: but of their generall purpoſe they may firmely and truly be pe…ſwaded. Paul bids vsus to proue and trie our ſelues, whether we hauehave not that faith, by which Chriſt dwelleth in our hearts, which worketh by louelove, which is the faith of ſuch as are accepted with God, are purged from their ſinne, and are become Temples of the Holy Ghoſt: intimating that by examination it is to bee diſcerned and knowne whether wee belieue. And if wee may know that wee hauehave faith, whereby Chriſt dwelleth in vsus by his Spirit,R…em. annot. in 2. Co. 13.5. ſect. 1 and wee in him, then may wee know alſo that wee hauehave repented truly of our ſinnes: for faith and repentance be inſeperable 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 vntounto ſaluation,§. 7. Bellar. de Iuſtif. lib. 3. cap. 6. Acts 8.37. but a man muſt belieue with his whole heart: which no man, ſay they, can certainly affirme. Indeed faith ſincere, vpright, and wel-rooted is required on our parts to Iuſtification,1. Tim. 1.5. but not abſolutely perfect in degree, without weakneſſe or defect: And this may be knowne by him that hath it, elſe could not the Eunuch hauehave anſwered, I belieue; nor Dauid hauehave promiſed,Acts 8.37, 38. Pſal. 86.12. & 138.1. Pſal. 119.10.69 I will praiſe thee, O Lord, with my whole heart, with my whole heart hauehave I ſought thee. But in theſe and ſuch like paſſages, theaPſal. 119.2. Deut. 4.29. Ier. 29.13. 2. Chron. 15.15. Prou. 3.5. whole heart noteth the integritiebPſal. 73.1. & 57.11. & 28.6, 7 and vprightneſſe of the ſoule, not the perfection of grace without any infirmitie or defect; as on the contrarie, a fraudulent or hypocriticall heart is calledcPſal. 12.2. an heart deuided, and the whole heart is oppoſed to a fained and hypocriticall heart; as the Lord complaineth by his Prophet,dIer. 3.10. Iudah hath not returned vntounto me, with her whole heart, but fainedly. And thus wee ſhut vp this firſt reaſon, That which the Scripture ſaith to pertaine to all and ſingular Belieuers,Luke 7.50. Marke 16.16. that eueryevery Belieuer may certainly aſſure himſelfe of by faith: But the Scripture ſheweth remiſſion of ſinnes to pertaine to all and eueryevery Belieuer.
Againe, What we are taught to aske of God in Prayer, and hauehave a promiſe to obtaine, that by faith wee may bee aſſured to obtaine.Marke 11.24. 1. Iohn 5.14.15. Pſal. 145.18. For God that hath commanded vsus to pray, and directed what to aske according to his will, and promiſed to grant the deſires of them that call vponupon him in truth according to his Commandement, hee will not denie his promiſe, nor goe backe from the thing that he hath ſpoken. But we are commanded to aske the pardon and forgiueneſſe of our ſinnes, and hauehave 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,Bellar. de Eccl. l. 4. cap. 11. praeterea. In what ſence forgiueneſſe of ſinnes is to bee praied for. that wee cannot aske of God in prayer: and therefore if wee be aſſured of pardon, wee muſt not pray for pardon. What, is it lawfull in no ſence to pray for that whereof we are aſſured? Dauid prayed to God for the pardon of thoſe ſinnes, which hee belieued by faith were forgiuen (for ſo was hee aſſured from the Lord by the Prophet Nathan) vnleſſe wee ſhall charge him with infidelitie for not belieuing the Prophet: ſince the ſpeech was ſo plaine, that he could not but vnderſtand it. I hauehave ſinned againſt the Lord: 2. Sam. 12.12, 13.A plaine and true confeſſion. The Lord alſo hath put away thy ſinne, thou ſhalt not die. As plaine and certaine an abſolution. Will our Aduerſaries come in here with their vaine diſtinction of guilt and puniſhment, of temporall and eternall? If they doe, it is to no purpoſe. For whatſoeuer the reſpects were in which Dauid prayed for the forgiueneſſe of his ſinnes, once this is cleare, that hee prayed for it: and then what remaines, but that our aduerſaries muſt condemne him of ſinning grieuouſly in asking God pardon for thoſe ſinnes, which he belieued by faith were forgiuen him; or of infidelity for not belieuing; or elſe grāt it lawful in ſome regard to craue pardon, when it is alreadie granted, and belieued to bee ſo. But further it is manifeſt, that both guilt and puniſhment were remitted: becauſe the Prophet preciſely mentions both parts. The Lord hath taken away thy ſinne: There is the guilt wipt away. Thou ſhalt not die: There is the puniſhment forgiuen, the whole puniſhment, the whole penaltie of the ſtatute concerning ſinne. And yet nothing is more cleare,Pſal. 32.1, 2. Pſal. 51.1, 2. then that Dauid begs pardon both of the guilt and puniſhment of his offences, and that God would make him ſee and feele this forgiueneſſe of his eueryevery 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 vntounto vsus, would wring out ſuch entreatie from vsus: as wee ſee the extremitie which our Sauiour Chriſt was in vponupon the Croſſe made him cry out ſo mainly, My God, my God, why hast thou forſaken me? Math. 27.46.albeit he was fully aſſured that God neither had, nor would vtterly forſake him. Againe, one chiefe reaſon and end of our praying to God for pardon is, that wee may alwayes acknowledge, that eueryevery ſinne committed by vsus deſerues euerlaſting damnation of it ſelfe, and ſhould euerlaſtingly be puniſhed, if that God had not accepted our Sauiour Chriſts ſatisfactiō for vsus: 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 hauehave no reaſon to perſwade our ſelues that our ſinnes are pardoned. For howſoeuer it is true, that Chriſt our Head hath paid the price of our ranſome, yet it is alſo true, that wee eueryevery day deſerue damnation, and muſt entreate God for pardon, that ſo wee may come to that aſſurance, which the Lord hath enioyned vsus to labour and ſeeke for.Zech. 12.10. The Spirit that leadeth vsus to Chriſt, doth ſtirre vsus vp with all earneſtneſſe and confidence to craue pardon and forgiueneſſe of our ſinnes. Theſe two confidence and prayer God hath ioyned together, & no man can or may put them aſunder. Our faith aſſureth vsus not of forgiueneſſe of ſinnes without prayer, but that God forgiueth vsus when wee pray: Nor is this heauenly pledge, while dormant, though truly dwelling in our ſoules, immediately apt to iuſtifie. Matters of faith be of diuers ſorts: Some fully acted and done alreadie, and thoſe we only belieue, we doe not pray for them; as the Creation of the World, the Birth, and Death and Reſurrection of Chriſt, and other ſuch like: Other-ſome are belieued, as deſigned, promiſed, and in a ſort conferred, but not yet fully acted and effected to vsus: which we ſo belieue by faith, as that ſtill wee pray for them, till they bee fully accompliſhed and effected.Bellar. de Iuſtif. lib. 3. cap. 11. Rhem. annot. in Rom. 8.38. §. 8. Math. 9.2. The Papiſts confeſſe, that Peter, Paul, and ſome other particular perſons to whom our Sauiour, ſaid, Thy ſinnes are forgiuen thee, were aſſured of the remiſſion of their iniquities: and yet they ceaſed not to pray, Forgiue vsus our treſpaſſes. Doe they not ſee then, that prayer for pardon will ſtand well with aſſurance of remiſſion? And why doe they condemne that in vsus, which was well done by others.
§. 8.§. 8. More diſtinctly, wee continue daily to aske of God forgiueneſſe of ſinnes, according to the direction and commaundement of our Sauiour Chriſt, in ſundry reſpects.
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 vntounto him as a Petitioner.
Secondly, we pray daily that wee may hauehave greater aſſurance and more comfortable feeling of Gods louelove. 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.
Thirdly we ſinne eueryevery 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 vsus, and for actuall ſinnes, which wee daily and hourely commit againſt the Maieſtie of God. Hee that once belieueth is thereby made a member of Chriſts myſticall body, and ſo hath all his ſinnes ſatisfied for by the death and ſufferings of his Head Chriſt: But yet it is the good pleaſure of God, that hee ſhould daily bewaile his offences and craue pardon for them, that he might receiue, feele and be aſſured of the forgiuenes of his particular and daily infirmities. Euen after the infuſion of faith moſt perfect,1. Ioh. 1.8.9. Pſal. 32.3.4. 2. Sam. 12.12.13. with Pſal. 51.1.2. &c. faithfull repentance for ſinnes committed, is as abſolutely neceſſarie to ſaluation, as the firſt infuſion was.
Fourthly, God is not off and one, hee plaies not faſt and looſe: but whom once he iuſtifieth from ſinne hee neuer remembreth ſinne againſt them: Neuertheleſſe, we muſt begge the continuance of his grace, that his mercifull pardon may bee a gift without repenrance. Faith is a ſuter to God for the accompliſhment of his promiſes; and becauſe wee are aſſured of his vnchangeable louelove, we begge with greater affiance the continuance of his mercy: prayer being nothing elſe but the ſtreame or riuer of faith, and an iſſue of the deſire of that which ioyfully wee belieue.2. Sam. 7.15.27. 1. Chron. 17.25 Dauid being certified that God would for euer ſtabliſh the kingdome in his houſe and poſteritie, forbeareth not to pray that it might bee ſo. Our Sauiour Chriſt knew that his ſheepe ſhould neuer periſh; yet hee prayeth, Holy Father, keepe them in thy name. Iohn 10.28. Iohn 17.11. Pſal. 16.10. Heb 5.7. Iohn 1….5. 2. Tim 4.18.Hee prayeth alſo for deliuerance from death and glorification, of both which he was fully aſſured. Paul knew aſſuredly the Lord would deliuer him from eueryevery euill worke, yet without ceaſing hee prayeth to bee deliuered from euill. Aſſurance to ſpeed is that which addeth great feruencie to prayer.
Fiftly, albeit by faith in the promiſe of God, we now reſt aſſured of the remiſſion of ſinnes, yet wee ſtill pray, forgiue vsus our treaſpaſſes, that we may more fully and really poſſeſſe & enioy, what we belieue we already hauehave in Gods affection, and doe in part enioy. The remiſſion of ſinnes is by faith manifeſted to our conſcience, and in part we reape the comfort, fruite and effect of it in this life: but ſtill we are clogged with ſinne, wee liue in miſerie and ſorrow; in our ſelues wee are condemned wretches; ſtill wee are lyable to many temporall and ſpirituall chaſtiſements and deſertions for ſinne, and liue in a ſort as exiles and baniſhed men from the immediate and cleare viſion of God. Therefore being ſtill in caſe, as if our ſinnes were not completely pardoned, ſinne as yet abiding in vsus, and ſubiecting vsus to the diſpleaſure of God disliking it, and to his Fatherly chaſtiſement accompanying the ſame, we pray for forgiuenes more abſolute and intire eueryevery day in the fruite, effect and comfort of it. True it is,How iuſtification is full and intire. that perſons iuſtified hauehave full title vntounto, and right in that mercy of God, which as it hath alreadie deliuered them from the dominion and condemnation of ſinne, ſo it will in the end wholly free them from all remainders of ſinne, and thoſe chaſtiſements, afflictions and miſeries wherewith they a…e exerciſed in this life, and in this reſpect the remiſſion of their ſinnes is full and perfect: but ſo long as they liue in this vale of teares, ſinne hath it abiding in them, and they are ſubiect to many calamities by reaſon of ſinne, from which they heartily deſire and pray to be deliuered.
Sixtly, we hauehave the grant of pardon ſealed in our conſciences, and poſſeſſe it priuately in part, but as yet the Iudge hath not ſolemnely pronounced his ſentence of abſolution, nor ſet vsus in full and reall poſſeſſion, of abſolute, compleate, intire acquittance & remiſſion. This therefore we expect, and pray for, which will not be till the time of refreſhing come.Acts 3.19. So long as we walke by faith, and not by ſight, we ſtill pray for the ſight of that, as touching which we hauehave now but the comfort of faith and hope, which is in part and imperfect. By faith we know that we are redeemed both in ſoule and body,Rom. 8.23. yet still we ſigh in our ſelues, waiting for the adoption, euen the redemption of our bodies. Our aduerſaries obiect againe, that by praying that Chriſts merits may be made ours in particular, we greatly abaſe them As though the prophet Dauid did abaſe God in making him his in particular, ſaying,Pſalm. 18.1.2. The Lord is my rock, and my fortreſſe, my God and my ſtrength, my ſheild, the horne of my ſaluation, and my refuge: The Lord is my ſheepeheard,Pſalm. 23.1. I ſhall not want which agreeth ſweetely with the voyce of the faithfull, He is our God, and hee will ſaue vsus; Iſay 25.9. Iſay 33.22. Iob 34.36.Hee is our Lord (not onelyonly by right of ſoueraignetie, but of louelove and affection) and he will ſaue vsus. As though Elihu did abaſe God in calling him, My Father; or Thomas did did abaſe our Sauiour Chriſt in calling him,Iohn 20.28. My Lord and my God; or Paul, when he glorieth and triumpheth in Chriſt after this manner,Gal. 2.20. Phil. 1.3. who loued me and gaue himſelfe for mee; viz, in a ſpeciall and peculiar manner, and not onelyonly as hee loued Eſau, Iudas, and other reprobates. Wee doe no iniurie to God to make him ours in particular, becauſe hee hath ſaid,Ier. 31.32.33. and 32.38. and 30.22. as to Abraham, ſo to eueryevery 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 vsus, as eueryevery man enioyeth the light of the Sunne to his owne vſe, without the impeachment thereof to the vſe of any other man. A third reaſon to confirme, that a Chriſtian belieuer may be aſſured of the pardon of his ſinnes, is this: What the Apoſtles and other faithfull men were aſſured of by ordinarie faith, that may all the faithfull bee aſſured of in like manner.Heb. 2.11. 2. Pet. 1.1. Rom. 8.38. 1 Cor. 7.40. 2. Tim. 4.8. 1. Iohn. 3.14. and 5.13. 1. Cor. 4.4. Rhem. annot. in Loc. Rom 8.35. Gal. ….20. Phil. 1.19.20. 2. Tim. 4.8. Rhem. annot. in Rom. 8 31. For all the faithfull are Brethren and hauehave the like pretious faith and promiſes. But the Apoſtles and other faithfull hauehave beene aſſured of there ſaluation by ordinarie faith. Paul pronounceth the ſame certaintie of other mens ſaluation that hee doth of his owne, and vponupon 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 vsus not, yea wee know not our ſelues throughly: for God is greater then our conſciences, and doth eſpie many ſecret defaults in vsus, which we vponupon diligent ſearch cannot finde out in our owne hearts. But did the Apoſtle proteſting the innocencie of his conſcience, intend to intimate his doubtfulneſſe of Minde touching his owne ſaluation? In no ſort:1. Ioh. 3.19.21. 2. Cor. 1.12. for if our conſcience accuſe vsus not, then hauehave wee boldneſſe: This is our reioycing before God, euen the testimonie of our conſcience. Nay this text of Scripture well weighed, is ſufficient to daſh the vaine cauils of the papiſts: For Paul was aſſured of his ſaluation, and of the vprightnes of his heart and conſcience, though hee was ignorant of many ſecret infirmities which the moſt High did eſpie in him, and of that meaſure of grace which hee had receiued. What followeth hereupon? Euen theſe two things, which directly ouerthrowe the doctrine of our Aduerſaries: viz, That hee who hath receiued grace from God, may know the truth, though not the meaſure of his faith and repentance: And Ignorance of the exact multitude and greatnes of our offences is no barre or hinderance to the certaintie of ſaluation. Who knowes the multitude of his ſinnes? Pſal. 1.19.12. Bellar. de Iuſtif. lib. 3. cap. 5.Not one. In this life a man can neuer ſufficiently vnderſtand the greatnes and multitude of his offences: yet may hee bee aſſured of the remiſſion of ſinnes knowne and ſecret. Becauſe not the perfect knowledge of ſinne is the cauſe of certaintie, but the perfect merciemercy 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 belieue, 1. Iohn 5.10, 11, 12, 13. Iohn 20.31. & 3.16.and belieuing ſhould know that wee hauehave eternall life, then eueryevery 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 vsus of it: If then the common ſort of the faithfull, doe not belieue their ſaluation to be as infallible as Gods owne Word, they are not by faith aſſured of it. The anſwere is, that the ſaluation of a Belieuer is as infallible in it ſelfe, and in euent, as is the Word of God, which aſſureth him of it: but alwayes it is not ſo in his apprehenſion and feeling. The principles of faith are euer alike certaine, but not apprehended of all with the ſame degree of certaintie. For there are diuers degrees of faith, little faith, great faith, full aſſurance of faith; Math. 8.26. Math. 15.28. Rom. 4.21.euen as a weake eye and a ſtrong eye. And as a weake eye ſeeth but weakly and imperfectly, and a ſtrong eye ſeeth ſtrongly, and more fully diſcerneth the thing ſeene: ſo a little faith belieueth faintly, though truely; greater faith belieueth more ſtedfaſtly; full aſſurance of faith belieueth vnderunder hope, euen againſt hope. Rom. 4 18.The Diſciples of Chriſt ſaid vntounto him, We belieue and know that thou art Chriſt the Sonne of the liuing God: Iohn 6.69.which in it ſelfe was infallibly true, and yet they did not ſo infallibly apprehend it, but that this faith was ſoone ſhaken; and becauſe they did not infallibly belieue it, our Sauiour tels them, that therefore hee forewarned them of his Death and Reſurrection, that when it was come to paſſe they might belieue. Iohn 14.29.It was faith that made Peter vponupon Chriſts words to ſtep into the Sea to goe vntounto him vponupon the waters,Math. 14.28. belieuing that he ſhould be ſafe; but yet hee belieued it not infallibly: for when he began to ſinke, hee cried out for feare, Master, ſaue me. Verſe 30, 31. Luke 24.21.The Diſciples belieued in our Sauiour as the onelyonly 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 oracle of Gods owne mouth, or by ſpeciall meſſengers directed from God for certificate in that behalfe. Which is to be ſeene in the examples of Abraham, Iſaac, Dauid, Gen. 12.12, 13. Pſal. 31.22. 1. Sam. 27.1.and others, to whom God had giuen ſpeciall promiſe of his protection and fauour; and yet vponupon occaſions they hauehave bewrayed great infirmitie in the apprehenſion thereof. And if this befall to faith in thoſe things which are extraordinarily reuealed (for it is faith ordinarie by which a man belieueth ſuch extraordinarie reuelations) much more wee may aſſure our ſelues, it befalleth there, where wee hauehave no other but ordinarie reuelation by the written Word of God. Alſo the Word of God once ſpoken and often reiterated is of equall certaintie in it ſelfe: but to helpe our weakneſſe, the Lord goeth ouer one and the ſame thing againe and againe. Things belieued are in themſelues more certaine then things ſeene, but not apprehended by vsus with ſuch aſſurance. Of theſe who doubteth? of the other who doubteth not at ſome times? The Prophets, our Sauiour Chriſt and his Apoſtles, doe labour oft to confirme vntounto vsus 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 vsus things ſenſible are oft more certaine then things belieued, though in themſelues more vncertaine. Moreouer, concluſions theologicall are in themſelues as certaine, as are the principles vponupon which they are grounded, but alwayes they are not ſo infallible to our vnderſtanding and conſcience: becauſe the inference is not ſo well, readily and plainly perceiued, as hath beene ſhewed before. And ſo though the ſaluation of the Belieuer be as certaine as the word of promiſe, vponupon which his faith is ſurely builded, yet it is not ſo infallibly knowne to the Belieuer himſelfe, it being farre more eaſie to conceiue, that a belieuer ſhalbe ſaued, then to aſſure the conſcience, that he is a true Belieuer. What the Lord hath immediately reuealed, that faith receiueth with the greateſt certaintie: but what is concluded out of the Word from one propoſition immediately diuine, and another certainly knowne by ſome other light, that may be belieued with infallible aſſurance. And ſo he that is iuſtified and hath obtained remiſſion of ſinnes, may aſſuredly know or belieue that hee hath receiued merciemercy of the Lord: otherwiſe he can neuer truly bee thankefull to God for that ineſtimable benefit. For he that knoweth not whether hee hath receiued it or not, nor can aſſure himſelfe of it without intollerable and inexcuſable preſumption, how ſhould he from the heart giuegive God thankes for this vnſpeakable fauour? But to thinke, that mortall men are neuer bound to giuegive God thankes, for the greateſt benefit that is beſtowed vponupon them in this world, is moſt abſurd. It is obiected, That in this ſtate of temptation,Bellar. de Iuſtif. lib. 3. cap. 8. §. Tertia ratio. (ſuch is our infirmitie) aſſurance would engender pride. And immediate and perfect aſſurance, ſuch as is free from all aſſault, and impeachment of feare and doubt, might peraduenture by the corruption of our nature, bee abuſed to ſecuritie and pride: But ſuch perfection in this life wee attaine not vntounto; becauſe the Lord knowes it not expedient. As wee hauehave a meaſure of true righteouſneſſe, though weake and imperfect: ſo hauehave wee a meaſ…re of true and comfortable aſſurance againſt feare and doubt, though by reaſon of our weakneſſe, mixed with many feares and doubts. Thus the Lord deales with vsus in great wiſdome, (knowing our inabilitie to weild any better condition) that by the ſweetneſſe of grace wee might bee allured to yeeld chearefull obedience,The benefits that come vntounto vsus by temptations. and bee ſuſtained in temptations, and by the ſence of our weakeneſſe together with the ſharpneſſe of temptation, feare and perplexitie, might be kept from ſwelling in pride, ſecuritie, louelove of carnall libertie, negligence to preſerue our faith, and ſuch like. And as ſometimes by his admirable wiſdome he maketh ſinne the whetſtone of righteouſnes: ſo by affliction and trouble, by d…ſtruſts and fearefull doubts, hee whetteth and ſharpeneth our faith and aſſurance; which by fighting increaſeth, and the longer it wraſtleth the ſtronger it waxeth, whileſt faith powreth forth Prayer, and powring forth of Prayer obtaineth further ſtrength of faith. Knocking makes the linke to burne more clearely, and the ſhaking of a tree by ſtormie blaſts ſettles the root and the tree more firmely: ſo temptations, troubles, and feares by the wiſe prouidence of God, make for the increaſe and confirmation of faith. As a man in danger of drowning catcheth for hold to ſaue himſelfe: ſo whileſt the comfort of life makes offer to goe from vsus, wee take the better hold thereof, and it becomes ſo much the more pretious and deare vntounto vsus. By our corruption vertues become poyſons, and by the wiſdome of God ſinnes are made medicines: But as wee doe not condemne vertue, though our corrupt hearts doe ſometimes abuſe it; nor commend ſinne, for that it is vſed as a ſpurre to righteouſneſſe: no more doe we approue doubting, for the good that God workes by it, nor diſallow full aſſurance becauſe of the euill that might enſue to vsus thereby abuſing the ſame. In briefe, pride is the daughter of corruption, not of filiall confidence, nor may it bee condemned for it, becauſe that verde ſpringeth from another root.
§. 10.§. 10. A man may belieue, ſay the Romaniſts, that he ſhall hauehave eternall life, if hee keepe the Commandements: but becauſe he is not aſſured that he ſhall ſo doe, he remaineth in feare. And very iuſtly may he be in feare, or rather in deſpaire, that looketh for eternall life vponupon no other condition. The Apoſtle indeed doth plainly debarre him from all hope and expectation thereof, when he ſaith, So many as are of the workes of the Law, Gal. 3.10.are vnderunder the curſe; for it is written, Curſed is eueryevery one, &c, It is not for them that profeſſe the faith of Chriſt, by their keeping of the Commandements to expect the obtaining of eternall life:Gal. 5.4. Rom. 4.14. Gal. 3.18. 1. John 5.10, 11 Rom. 6.23. Yee are fallen from grace (ſaith the Apoſtle) that will be iuſtified by the Law: If they which bee of the Law bee heires, then is faith made void. The Commandements of God are laid before Belieuers, not as the cauſe for obtaining of eternall life, but as the way to walke in vntounto eternall life, aſſured vntounto vsus by the free promiſe, and gift of God. And of this promiſe and gift of God the keeping of Gods Commandements is a part, who hath ſaid, I will put my Law into their hearts, Ier. 31.33. Ezek. 36.27. Epheſ. 2.10.and cauſe them to walke in my Statutes. And though a man be weake, fe…ble and imperfect, yet finding and feeling the worke of ſanctification begun in him, hee may be aſſured that hee who hath wrought this beginning of life, will goe forward therewith vntounto the end. Our Sauiour Chriſt ſaid to the young man in the Goſpel,Phil. 1.6. Math. 19.17. If thou wilt enter into life, keepe the Commandements: But that young Phariſee, was ignorant of the Law and his owne eſtate, reſted in externall workes of righteouſneſſe, and when he came to Chriſt, was deſtitute of the true knowledge of the Meſſias, Iohn 17.3.without which our Aduerſaries will confeſſe) there is no eternall life: and ſo from their owne grounds, it is abſurd to imagine, that Chriſt by theſe words did ſimply intend to direct him a way for the obtaining of eternall life by his owne workes or merits. We grant, the Law to which our Sauiour referred that young man, to bee the rule of obedience according to which people in couenant ought to walke, building their workes of righteouſneſſe vponupon fai…h as the foundation: and obedience iſſuing from faith vnfained to bee the way to eternall bliſſe: We acknowledge alſo, that no man can be aſſured of remiſſion of his ſinnes, who doth not walke before God in vprightneſſe and integritie: but this vpright, vnfained obedience is imperfect, the effect of that faith which iuſtifieth,Vpright walking is neceſrie, but not the cauſe of Iuſtification. Pſal. 119.1, 2. & 1.1, 2. Pſal. 32.1, 2. not the cauſe of Iuſtification. When the Scripture pronounceth them bleſſed that feare God, keepe his Commandements, and walke in the vndefiled way, doth it not deſcribe the perſon whoſe ſinnes are couered, in which ſtands his happineſſe? Our Sauiour hath taught vsus plainly, That except our righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſies, wee ſhall in no wiſe enter into the Kingdome of Heauen. Math. 5 20.What righteouſneſſe doth hee here meane? In…erent, or the righteouſneſſe of workes: for he preſſeth an vniforme obſeruation of all Gods Commandements. The Scribes and Phariſees did (as it ſeeme) euen then calumniate him, …s they did afterward Paul (and the Papiſts doe vsus ſtill) as a deſt…oye… of the Law, becauſe he reproued their confidence in workes, and ſought to eſtabliſh the doctrine of faith, which now we teach. Needfull in this reſpect was that caue…t; I thinke not that I am come to deſtroy the Law and the Prophets: Verſe 17. Math. 5.17.I am not come to deſtroy, but to fulfill them. And in theſe words, as our Sauiour rendreth a reaſon, why he that breaketh any of thoſe Commandements, which the Scribes and Phariſees counted the leaſt, ſhall bee counted least in the kingdome of Heauen: Verſe 19.ſo he maketh paſſage to the expoſition of the law in the verſes following, where hee cleares it from the corrupt gloſſes of the Scribes and Phariſees. And it is to be noted, that he ſaith,Verſe 20. not, Except your righteouſneſſe exceed the righteouſneſſe of the Law and Prophets: but except it exceed the righteouſneſſe of the Scribes and Phariſees, to wit, that righteouſnes which they taught and practiced, who made none account of ſome commandements which they called the leaſt, vrged only an externall obſeruation of the Law according to the letter without any reſpect of inward pietie, and maimed and m…ngled the word as pleaſed themſelues. The ſentence therefore muſt bee vnderſtood of inherent righteouſneſſe, whence the neceſſitie of good workes is ſtrongly concluded. The faith that iuſtifieth is liuely and operatiue, euer conioyned with an affection of pietie and obſequious diſpoſition, as powerfull to bring forth deeds of merciemercy, as to make firme and faithfull application of Chriſts righteouſneſſe, or conceiue ſure truſt of Gods merciemercy 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 merciemercy of God in Ieſus Chriſt, embraced by a true and liuely faith. Doth this any thing preiudice Chriſtian aſſurance, that without true and ſincere obedience, at leaſt without a promptitude, ap…neſſe, inclination and reſolution to doe good workes, and walke in obedience, there can bee no …ſſurance? No: For the belieuer relieth not vponupon his workes, though hee exerciſe himſelfe therein with all diligence: and though hee know well that hee comes infinitely ſhort of what God commandeth and bewaile his daily failings, and ſees hee hath need to renew his purpoſe and reſolution to better his obedience; and condemnes the imperfections that hee eſpieth more and more in himſelfe: yet it is not impoſſible to be aſſured of the truth and vprightneſſe of his heart and ſincere, though imperfect, deſire and endeuour to walke with God: which as the fruit of the Spirit and effect of faith doth euidence his reconciliation with God. For hee that feareth God and walketh in his wayes, in the perfect and vndefiled way, is iuſtified from ſin. And he that knowes,1. Iohn. 1.3, 4. …hat he walketh before God in truth and with a perfect …a t, may certainly conclude from this fruit of the Spi…it, that his ſinnes are pardoned.
§. 11. I might adde,§. 11. that the faithfull are ſealed by the Spirit, and by the ſame Spirit are enabled to cry Abba Father, What infirmities may ſtand with aſſurance.whereby they are aſſured of the pardon of their ſ…nnes: but I will ſhut vp this matter, briefly ſhewing what infirmities may ſtand with aſſurance of faith, and what ſinnes cannot, that Chriſtians may bee directed the better to make triall of their eſtate.1. Iohn 1.7. If we ſay we hauehave fellowſhip with him, and walke in darkneſſe, we liue and doe n t the truth: and if we ſay that we (ſuch as Iohn then was regenerate and in the ſtate of grace) hauehave no ſin, Verſe 8.we deceiue our ſelues, and the truth is not in vsus. Euen ſuch then as walke in the light, and hauehave fellowſhip with God, are ſinners,Prou. 20.9. Ecleſ. 7.2. 1. Iohn 3.9. and not iuſt or perfect in themſelues. Who can ſay his heart is cleane? there is no man iuſt, who ſinneth not: and yet the Apoſtle is bold to affirme, That hee that is b…rne of God ſinneth not. The iuſt then tranſgreſſe the Law, and ſo are ſinners: but they make not a trade of ſin or profeſſion of iniquitie, and ſo are not law-breakers or tranſgreſſours. And this the Apoſtle plainly teacheth, ſaying,Iames 2.10. EueryEvery one that hath this hope (of being the Sonne of God) doth purge himſelfe as he is pure, 1. Iohn 3.3.not according to the meaſure of his puritie or perfection, but according to the truth, in habit becomes like vntounto him: as on the contrarie he that commits ſinne, 1. Iohn 3.8.that is, is a craftſ-maſter of iniquitie; and laboureth therein, he reſembles his Father the Deuil, whoſe chiefe delight is in doing miſchiefe. Which is further confirmed by that of our Sauiour Chriſt to the Iewes,Iohn 8.34. Ʋerily, whoſoeuer committeth ſinne is the ſeruant of ſinne: and the ſeruant abideth not in the houſe for euer; but the Sonne abideth foreuer: If the Sonne therefore ſhall make you free, yee ſhall be free indeed. He that committeth ſinne with delight, wilfull indulgence to tranſgreſſions, and vnrelenting oppoſition to the cleare truth, he is the ſeruant of ſinne, but they that are made free by the Sonne, are free from the raigne of ſinne,1. Iohn 5.18. not from eueryevery 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 hauehave 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 about with him this bodie of death. To ſinne habitually, wilfully, indulgently, with full conſent and greedineſſe is not compatible with the hope and profeſſion of a Chriſtian: This ſpot is not the ſpot of Gods children: Deut. 32.5.but they hauehave their blemiſhes, they ſinne of infirmitie, though not of wilfulneſſe. Sinne in it owne nature is oppoſite to grace: but all ſinnes are not altogether incompatible with grace, that is, they hinder not the gracefull operation of faith, hope, and louelove. The remainders of Originall corruption, vnderunder which the regenerate muſt labour ſo long as they liue: ſinnes of ſimple ignorance, and of vnauoidable infirmitie, which through weakneſſe the faithfull runne into eueryevery day: theſe doe not ſtop the liuely worke of faith in receiuing the promiſes of merciemercy, but euen at the very inſtant, when theſe hauehave abode in the ſoule, faith can and doth make faithfull plea for merciemercy, or otherwiſe none could plead for merciemercy before the throne of Grace: For in many things we ſinne all. Iames 3.2.Sinnes of forgetfulneſſe, inconſideration, and paſſion, whereunto there is not aduiſed conſent, theſe are as moates in the eye, which doe ſomewhat trouble the cleare ſight of faith, but notwithſtanding them, the heart principally adheareth vntounto God: and though now and then through infirmitie a Chriſtian bee ouertaken with them, yet may hee vponupon good grounds be aſſured of Gods louelove. Anger, pettiſhneſſe, impatience, inordinate feare are ſinnes which the godly ought and doe watch againſt, and for which they ought and muſt iudge themſelues: but if through infirmitie they be ouer-taken to ſpeake an haſtie or vnaduiſed word, they muſt not therefore caſt off their confidence: notwithſtanding ſuch ſlips, they may cry in faith, and be heard in their ſupplications. If any man ſinne, 1. Iohn 2.1, 2.(to wit of infirmitie, as they doe who walke in the light, and addict themſelues to the ſerious ſtudie of holineſſe) wee hauehave an Aduocate with the Father Ieſus Christ the righteous, and he is the propitiation for our ſinnes. What anſwere the Lord gaue to Paul touching his temptations, My grace is ſufficient for thee: 2. Cor. 12.7, 8.that may be ſaid of the infirmities of the Saints, ſuch ſinnes as be meere and abſolute infirmities, God of his Grace, reuealed in the couenant of grace, is pleaſed to grant vntounto them a pardon of courſe. Such ſinnes as in reg…rd of their matter, are not repugnant to the maine offices preſcribed by the Commandements of God, being o… fr…iltie committed, through vnaduiſedneſſe or ſudden paſſion, theſe doe not denominate a man a Law-breaker, nor ſo weaken the power of faith, as that it ſhould not be able to receiue the promiſe of forgiueneſſe, nor ſuſpen… the actuall claime of eternall life. Theſe frailties may be …n the godly without any notable defect of faith: they debarre not the ſoule from cleauing vntounto God.Gen. 1….13. Abraham ſaid of Sarah, She is my ſiſter: this was an infirmitie, but did not extinguiſh faith. Sarah laughed at the promiſe,Gen. 18.10, 11. and then denied it through feare: Iacob beguiled his Father, ſaying, I am thy Sonne, Eſau: Gen. 27.19. Exod. 4.10.14. Iob 40 5. Math. 16.22. 2 Chron. 35.22. 2. Chron. 30.18, 19.and many ſuch like infirmities of the Saints are recorded, which argue their faith to bee weake, not to bee depoſed from it ſoueraignetie. The reaſon he…eof is not to be taken from the matter or outward act, wherein they offended; but from their heart and affection, which was more inclined to good then to euill, and did ſticke faſt vntounto God, euen when through weakneſſe they tranſgreſſed. By faith Rahab receiued the ſpies with peace, Heb. 11.31.when through infirmitie ſhee offended in the meanes of their ſafetie. The Prophet Dauid was regenerate without queſtion, and had ſure hope that his prayers for merciemercy ſhould be heard, when he vttered this complaint of himſelfe,Pſal. 19.12, 13. Who can vnderſtand his errours? Cleanſe thou me from ſecret faults. K…epe backe thy ſeruant alſo from preſumptuous ſinnes, let them not hauehave 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 ſomwhat ſhaken, doth keep it ſtanding, and continue liuely to beg & embrace pardon. But he that ſinneth of meere frailty, doth humble himſelf for his daily offences & labour to repreſſe and mortifie his inbred luſts; ſeeketh forgiueneſſe by vnfained confeſſion and heartie prayer, renueth his purpoſe and reſolution to be more circumſpect, and ſetteth vp his watch to ſhunne and auoid the like ſins for the time to come: And if he be ouertaken at vnawares he is warned by that ſlip to looke more heedfully to his wayes beging pardon and ſeeking helpe from aboue, that hee may bee able to ſtand faſt: ſo that the ſlip, which did ſeeme ſomwhat to looſe him, is an occaſion of his ſticking faſter and cloſer vntounto God.
§. 12. But if a godly man fall into a foule and enormous crime waſting conſcience,§. 12. What ſinnes hinder aſſurance. Pſa. 51.10 14. 1. Reg. 11.4. for the time hee loſeth ſome degree of newnes of Spirit, cleanneſſe of heart, comfort of the holy Ghoſt, integritie in a ſort, and peace of conſcience. Hee plungeth himſelfe into the ſence of Gods wrath and diſpleaſure, and by his grieuous tranſgreſſion the power of faith is ſo weakened, that he can neither belieue the pardon of any one ſinne formerly pardoned, nor lay actuall claime to any priuiledge of grace formerly enioyed. The fauour of God towards his children is vnchangeable, the ſentence of pardon granted ſhall neuer bee reuerſed, euen after ſome grieuous fall,Pſal 37.24. Ioh. 10.28.29.30. Iohn 8.35. 1. …ohn 3.9. the ſeeds of grace abide in them, and they remaine in the ſtate of Iuſtification: but whileſt they continue in ſuch an eſtate of ſinne, they can make no actuall claime to the promiſes of etern…ll life. The ſeeds of grace abiding in them, they ſtill retaine their right and title to eternall life to be giuen of free and vndeſerued grace: but they are ſuſpended from actuall claime vntill they riſe againe by true repentance, and then they recouer not a new right or title, but a new claime by vertue of the old title. For it is the perpetuall ordinance o… God, that if his children ſtr ke out of the way by ſinne, they m ſt riſe againe, and renue their faith and repentance, before they can hauehave any ſound or true hope of ſaluation. There can be no Chriſtian aſſurance which doth not fully conſent and accord with theſe and ſuch like paſſages of hol… S ripture:Pſal. 66.18. Ezek. 18.4. If I regard iniquitie in my heart, the Lord will not heare me: The ſoule that ſinneth ſhall die. Know yee not, that the vnrighteous ſhall not inherite the kingdome of God? Be not deceiued: neither fornicatours, 1. Cor. 6.9. Eph. 5.5. Col. 3.5.6. Reu. 21.8.nor idolat rs, nor adulterers, nor effeminate, nor abuſers of themſelues with mankinde, Nor theeues, nor couetous, nor drunka…ds, nor reuilers, nor extortioners, ſhall inherite the kingdome of God. If therefore a godly man, as Dauid, tu n… aſi e into ſinne of this kinde, hee can hauehave no aſſurance of merciemercy, till this iniquitie bee broken off by vnfained repentance. For faith cannot receiue what the word of grace doth not promiſe:Iſay 1.16. Pro. 28.13. 1. Ioh. 1.6.7. But pardon of ſinne is promiſed to them onelyonly that confeſſe and forſake their iniquitie; that forſake all ſinne in habit, delight and indulgence groſſe ſinne vtterly and vponupon good aduice.
§. 13. The raigne and abſolute dominionaRom. 6.12.13.14. of ſin doth vtterly exclude grace and hee that is ſo guiltie,§. 13. The abſolute raigne of ſinne will not ſtand with the ſtate of grace. hath nothing in him that can cry or call for pardon or forgiuenes. In whom ſinne hath this dominion, he as yet is vnderunderbIoh 3.36. Deut. 9 24 Mat. 7.23. Num. 15.30. the curſe of the law, and the wrath of God abideth on him: for the preſence of grace infuſed is a neceſſary qualificato the pardon of ſinne, and where ſinne doth beare ſuch ſway as to ſhut forth whatſoeuer in vsus ſhould intreate merciemercy, it doth him vp vnderunder wrath. Were it poſſible for a man regenerate (which ſhall neuer befall them that are called …ccording to the purpoſe of God) after grace receiued to ſinne wilfully, with full conſent, delight and contentment, to the vtter extinguiſhing of the Spirit of grace or finally to abuſe any extraordinary meaſure of inherent grace by indulgence to knowne ſinnes ſecret or open, he ſhould fall from the ſtate of Iuſtification, and be called to a ſtrict account, as well for all his former ſinnes, as this abuſe of his talent.
§. 14. Aſſurance of ſaluation, if true,§. 14. True aſſurance breeds reſolution and care to pleaſe God. 1 Ioh. 3.22. is euer ioyned with a religious and conſcionable deſire to walke before God in all well-pleaſing, and to doe the things that are acceptable in his ſight: and aſſured ſtanding in grace, depends vponupon a like certaintie of not continuing indulgence to knowne offences, or groſſe negligence in repenting or bewayling ſecret ſins. Where this priuiledge is poſſeſſed the heart is moſt tender and ſenſible of ſinne, moſt watchfull to ſhunne and auoide whatſoeuer is diſpleaſing vntounto his Highneſſe greiued with holy indignation for former looſenes and vntowardlines:Luk 7.47. 1. Ioh. 4.19. Cant. 5.8. and 8.7. 1. Pet. 1.8. Pſal. 103.1.2.3. 1. Cor. 14.1. Col 3.1.2. Phil. 3.9. there flouriſheth vnfained louelove to God for his merciemercy, and to the brethren for the Lords ſake; ſound humilitie and free ſubmiſſion to the Lords will and commaunde in eueryevery thing; ſincere and continuall thankefulneſſe to God for all his gifts, both in proſperitie and trouble, health and ſickeneſſe; holy couteouſnes after ſpirituall things, ioyned with ſound delight in the word of God, and baſe account of all things in compariſon of Chriſt: holy and reuerent admimiration to ſee his ſtate thus changed, from ſo low a depth of miſerie, to ſo great an height of glory:Pſal. 4.6.7. and 63.3. 1. Pet. 1.8. Act. 8.39. Rom. 5.4. Ier. 9.23. ſweete contentment, ioy vnſpeakeable, with continuall care and conſtant reſolution, to better his obedience, and mercifull zealous deſire both by edifying ſpeech and godly example to draw on and build vp others in faith and godlineſſe. How can it be conceiued, that a man ſhould be aſſured of the pardon and forgiueneſſe of many and great offences committed by him, but it will worke a greater loathing and deteſtation of ſinne vnfained abaſement for former wickedneſſe, continuall watchfullneſſe to keepe himſelfe pure, & ardent louelove with inward ioy that cannot be expreſſed? How can a man be perſwaded, that greater 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 louelove the Lord who hath gratiouſly looked vponupon him in his diſtreſſe, reioyce with ioy vnſpeakeable and glorious, and keepe continuall watch againſt the baites and allurements of ſinne, that hee looſe not his comfort, nor diſhonour God, who hath done ſo great things for him? The Malefactour is glad of his Princes pardon, ſpecially of his Highneſſe fauour, whereby he is aduanced into great honour and dignitie. When the Iewes heard of the proclamation of King Cyrus (by which they were ſet free from their long and tedious captiuitie) they were rapt with ioy and wondring,Pſa. 126.1.2. that they were like to men that thinke they rather dreame, then indeede poſſeſſe the thing that their ſoules longed after: how much more will certaine aſſurance, that we are ſet free from the perpetuall bondage of ſinne, and reſtored to the euerlaſting freedome of righteouſneſſe and life, make vsus wonder at the infinite wiſedome, and vnſpeakeable goodneſſe of our Heauenly Father? The Saints conſidering the goodneſſe of God towards Man in his creation, breke forth into holy admiration;Pſal. 8.4.5. Ioh. 7.17. Pſal. 144.3. Lord, what is man that thou art ſo mindfull of him The Prophet calling to Minde long after, what God had done for his ſoule, in deliuering him from the terrour of death, and power of the graue, cannot paſſe it ouer without feruent thankes and praiſe,Pſal. 116.12. What ſhall I render to the Lord for all his benefites towards me. And when Peter came to himſelfe, and ſaw indeede that he was deliuered from the tyrannie of Herod, from the deepe dungeon and bitter death prepared for him, he entred into a religious and thankefull admiration of the great power and merciemercy of the Lord,Act. 12.11. ſaying▪ Now I know for a truth, that the Lord hath ſent his Angell, and hath deliuered mee from the hand of Herod. How much more ought and will that man, who is aſſured of Gods fauour and louelove towards him, for euer admire the mightie power vnſpeakeable goodnes, and rich merciemercy 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 eueryevery day, then at the firſt, if compariſon may be made in ſuch a caſe, and to renue his repentance, care, watch, and reſolution to better his obedience. For is it not to be wondred at, that God pardoneth the ſinnes of his children daily, and continueth his merciemercy towards them, and the ſence of his louelove, euen vntounto the end. Who can thinke vponupon his ſlippes and infirmities, which breake from him eueryevery day, for which the wrath of God is iuſty prouoked againſt him; and withall remmeber how God is pleaſed to ſpare him, to grant him acceſſe into his preſence, and to afford vntounto him the ſence of his louelove; 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 louelove, and enlarged in praiſes ſtill more and more, his affections raiſed to ſtriue againſt ſinne, and ſet vponupon the workes of holineſſe and righteouſnes wherevnto they are deſigned, eueryevery day more and more? Aſſurance of ſauation then doth not beget ſecuritie, but quickeneth to more ſincere, ſetled and conſtant obedience; nor it is poſſible, that a Chriſtian ſhould hold his aſſurance longer then he doth follow cheriſh and feed this heauenly affection in himſelfe.