A Plea for Grace, Treatise (6 of 6)

A Plea for Grace · Treatise (6 of 6)

p. 2173 Wherfore let this be a third Admonition, that eueryevery one of vsus be well aduised, to prouide our selues of such arguments for confirmation of our faith in this point, as wil hold water, and abide the siery triall of Satans temptations. Vnde seis? is a sore question, and Satan can tell how to enforce his arguments with better skill then any Iesuie p. 220and Heretike. Wherefore let vsus looke to it in time, that we wauer not; but may be foreign rooted and stablished in the vndoubted perswasion of this Col. 1. 23.Col 1:23truth. We are all very backward in this study (and thats one argument the Scriptures are diuine, because our wretched sinfulnes cannot brooke them.) And againe, wee are very dull of vnderstanding in these things (which is also a good proof that they come from a most diuine vnderstanding, because our Naturall wit is sharpe enough in other things, yet comprehend not these mysteries) but yet for all this, let vsus be perswaded with prayer in humility to follow the counsell of Christ. Search the Scriptures, & the Commandement of our King the seruant of Christ, to set the Scriptures in the head of our studies, therein laying a sure ground-worke of our beleefe before we hauehave to doe with men. Following this course, we may be bold to expect a full resolution of this great Question; and experience will in the end make it manifest, a most sure word (as S. Peter cals it, 2, Pet. 1. 19.) whereon to build our faith. We shall find that this word is a light shining in a darke place, and that God who in the creation commanded the light to shine out of darkenes, will by this meanes shine also into our hearts, to giuegive vsus the light of the knowledge of the glory of God in the face of Iesus Christ, as it is, 2 Cor. 4. 6. Thus doing, we shall be constant in our Religious profession while we liue, and also vnconquerable in our Spirituall consolation when we are to dye.

Hitherto of the first ground whereupon the Strength of Taiths assent is built, namely the infallible truth of Diuine Reuelatinos. I proceed vntounto the next two: the former whereof is,

The Greatnesse and excellent worth of the things reuealed. They are not toyes & tristes, matters of smal moment, that God proposeth vntounto vsus to be embraced & beleeued: But they are the Great things of his Law, that he hath written vntounto vsus, Hos. 8. 12. A Law that is Perfect, conuerting the soule; a Testimony that is Sure, making wise the simple; Statutes p. 221that are Right, reioycing the heart; Commandements that are Pure, enlightening the eyes; Iudgments that are True and Righteous altogether, more to be desired then what men desire most, then Gold, yea then much fine Gold, sweeter then the Heny that droppeth from the best Hony combe, as the holy Prophet Dauid, Ps. 19. 7. &c. most emphatically amplifies the dignity & worth of that part of Scriptures which was in his time giuen vntounto the Church. Since then we hauehave a large increase of this heauenly treasure, The Gospel fully reuealed and written for our benefit, containing in it, The Wisdome of God, & that in a mysterie, hid from the princes of this world, 1 Cor. 2. 7. the deepe things of God, v. 10. the riches of his glorious mysterie, Col. 1. …7. the vnsearchable riches of Christ, Eph. 3. 8. All both Law & Gospel, old & new Testament are full of admirable perfection, goodnesse, & excellency in themselues, and towards vsus they contain matters of greatest consequence in the world. He that doth these things saith the Scripture, shall liue in them: if he doe them not, then Cursed is eueryevery one that continueth not in all the words of that B…oke to fulfill them. Againe, He that beleeueth shall be saued, he that beleeveth not shall be damned, Mar. 16. 16. No lesse matters are set forth vntounto vsus in Scripture, then Blessing and Cursing, Saluation and Damnation, Grace & Sin, Gods fauour and his Displeasure, Heauen and Hell. Now lay all things in this world together, theres nothing worth the speaking of in comparison of these, or that can beare any proportion of worth & greatnesse with them. Wherfore this ought to be a forceable motiue vntounto vsus to giuegive all diligence, that we fasten our faith vponupon these things with all strength and stedfastnesse, not barely and sleightly passing them ouer as things of little moment, but laying them vp in our hearts by deepest & most attentiue meditation. It is strange to see how …xedulous and apprehensiue men are in other matters that may concern them in their name, goods, or life. Euerie little circumstance is enough to perswade them to a strong beleefe of that which they feare or hope for. But in matters of religion theres scarce any thing p. 222will' worke vponupon vsus, we heed not what we heare or reade, promises or threatnings, exhortations or admonitions, all's one to vsus, we passe little for one or other, but as the i…es of old, we count these things as Strange matters that little concerne vsus. Naturally we are all Atheists & Insidels, and that of Saluian is true euen of the best of vsus. Omma a mamus, D…. Gub. lib. 5.omnia colimus, solus nobis in comparatione omnium Deus vilis est. We can study any thing but the Scriptures, we can beleeue any thing but Articles of Christian Religion, we can louelove any thing but God & goodnesse. The truth is, we doe but talke of Religion, being far from any thorough apprehension of the excellency & worth therof, whence it comes to passe, that our thoughts of it are sleight and vanishing, our affections towards it cold and forced, our beleefe of it neerer to a fancy & weake imagination then a well grounded faith. Wherfore let vsus henceforth value Diuine things according to their worth, esteeming of them as better to vsus then thousands of gold and siluer, or whatsoeuer is by the world had in highest account. Hence shall we gather strength and vigor to cleaue faster vntounto Religion in Faith and zealous affection.

The last ground remaines, whereupon the firmenesse and strength of our assent standeth: and that is,

The manifest experience of some part of the Truth of those things we beleeue. It is indeed a commendation of Christian faith that it can beleeue before & against Experience. And Abrahams faith is herein a glorious pattern to all others, who beleeued strongly the promises, when for a long time he found but smal performances, as may be seen in the storie of his life. But gen…ally Faith is but weake till it be confirmed by Experience: this giues it life, making the Heart of a man strong in Confidence and Resolution. See this in an example or two, 1 Sam. 30. we find Dauid & his men in great distresse for the losse they had sustained at Z…kla…. Dauid sorrowes as well as his seruants, & his losse is as much as theirs, but this doth not pacific them. Dauid is their Captain, and they thinke this nuthap comes by his p. 223fault: so in their rage they intend to stone him. What shall Dauid do in this case, he is but one man in the middest of a f…rious multitude, slight or resistance cannot helpe him: see how his faith helps him out in this exigent. He was now in danger, but he had bin in as great many a time before and very narrowly had he escaped the snares that Saul and his Courtiers had layd for his life. But God deliuered him there, and thence he is confident God will helpe him now. Wherfore when his men rage & chafe, and forget all faith in God, and respect to their Captaine, Dauid is quiet, and Comforts himselfe in the Lord his God, as in verse 6. The like strength of Confidence we find in the same holy man in his combat with the Philisti…n. 1 Sam. 17. where from experience of Gods helpe in time past defending him in his lawfull calling, against the Beare and the … yon, he confidently assures himselfe of the like assistance & victorie in that his right…ous quarrell against the vncircumcised Philistim, v. 36. The same course takes the Psalmist in Psal. 77. where being in great affliction and tentation, he strengtheneth himselfe in hope of comfort, by the consideration of Gods workes of old, and all his mercies heretofore shewed vntounto his people. Thus experience breeds Confidence, and we readily trust him whom we hauehave once thorowly tried. Where let me commend vntounto you a point of Christian wisedome, the practise whereof will cause a singular increase of Faith in vsus. It is this, that we would carefully giuegive our minds to obserue all such experiments of Gods mercies or iudgements on our selues or others, as we can take notice of: comparing the particular euent that we see with the promises or threatnings that are generally deliuered in the Scriptures. Looke ouer all the passages & courses of thy life, & marke wherein God hath done vntounto thee according to his Word. Thou praiedst such a time seruently, and he heard thee: in such or such a businesse then committedst thy way to him, and he brought it about according to thy desire, beyond thy expectation: thou wast cast vponupon this or that extreamitie, and God when thou soughtest to him deliuered thee p. 224beyond all hope: such a Grace thou didst want, or such a Sin thou would…t faine be freed of, God helped thee to the one, and against the other when thou didst follow such directions as his Word prescribed thee: at one time thou sinnedst, and as God had threatned, so wast thou plagued: at another time thou didst some good worke, & receiuedst a blessing according to the promise. Againe, looke abroad and see how God deales towards others. See in one place a Kingdome plagued for Idolatry; in another a Countrey professing true Religion, yet vndone by the wicked liues of the Inhabitants: see here a Vsurer, Briber, Oppressour, and cruell incloser, that hath raysed his fortunes by all vniust dealing, it may be whilst he liues himselfe and family turned out of all a begging, or in his third heire all this wealth blowne away, his name and posteritie rooted out, or left for a curse and reproach vponupon the face of the earth. There behold a murderer pursued at the heeles by stronge vengeance, that neuer leaues him till his blood be shed that hath shed the blood of another. See else-where an Adultorer eaten vp by the secret curse of God, which deuoureth all his substance no man knoweth how. One the other side marke how God blesseth Kingdomes, Families, & priuate persons, wherein, & by whom Religion, Iustice, discipline, ciuilitie & sanctitie are professed, and in truth maintained. If we would vse diligent obseruation in this kind, it would quickly appeare vntounto vsus, that God is most constant in his courses, That the Scriptures do containe in them a perpetuall & infallible rule that hold true in all times & ages of the world, according to which God euer hath and alwaies will order his prouident administration of all things. We should see the same punishment still attending vponupon the same sins, & the like rewards to be still bestowed vponupon the like vertues: that God is as neere to helpe vsus now as euer he was, and also as swift & strong to plague as he hath bin towards men of old time. This would proue of singular vse for the strengthening of our Faith, when wee shall euidently see the euent of things to answer in iust proportion p. 225the reuelations made touching them in the Scriptures. The grosse neglect of this hath bred in the world those monstrous sins of Atheisme and Infidelity, wherewith this age is infected as much as any. We hauehave indeed, praysed bee God, the Word read and preached, vntounto vsus plentifully: but where shall we find the man, that doth [foreign] walke exactly by this rule. Making the precepts of the Word the ground-plot of all his practise as the Apostle would hauehave vsus, Gal. 6. 16. When they behold many strang accidents in the world, doe they, thinke you, iudge of them by the Scriptures, searching into them for the reason and cause of those things, & thence concluding with the Iewes in Zach. 1. 6. As the Lord of Hostes hath determined to doe vntounto vsus, according to our own waies, & according to our workes so hath he dealt with vsus. Nothing lesse; they hauehave no such thought come into their minds as this. Loe here how true the Lord is, such a promise, or such a threatning set downe in such a place of the Scriptures. So likewise, for the getting & vsing of wealth, honour, friends, learning, health, or other good things of this life, for the generall dispach of businesse in mens callings, for the auoiding of troubles that come vponupon them, thinke you that men do call the Word to counsell, as Dauid did, and doe they out of the Scripture take a platforme of all their proceeding, applying the generall rule to cuerie particular occasion, and thence obseruing the Euent accordingly? No, they thinke of no such matter, & it seems a strange motion to them, that you will offer to perswade them to louelove by the Booke. They follow no such rules; the good they onloy, or the euill they escape they thanke God for it in Complement, but are indeed beholding to their wits, friends, and good fortune: it was their direction they tooke, & thought of nothing further. Thus for the greatest part of men, God is not in all their wayes, their eyes are neuer towards heauen to consider the works of God, and to regard the Operation of his hands, their thoughts are …sa. 5. 11. &c.neuer vponupon the Word to obserue how euerie prescription thereof, hath its Probatum est written vnderunder it in visibl… p. 226characters of euerie dayes experience. Let vsus not my brethren walke as fooles, but as wise, hauing our eyes in our heads to take notice of all such occurrences as hauehave vponupon them a character of Gods speciall worke of Prouidence. If they be abroad in the world, learne thereby that conclusion of faith which Ps. 58. 11. is gathered from the like obseruation [Verely there is a reward for the righteous, Verely Ioh 39. 29.he is a God that iudgeth the Earth.] If they be priuate that concerne thee in particular, take such exact notice of all passages of thy life, that thou maist be able to declare vntounto another and say [Come and heare all ye that feare God, and I will declare what things the Lord hath done for my soule] Ps. 66. 16. This experimentall obseruation of things past, will fill the heart with boldnesse, & confident expectation of the like successe for the time to come. And so much touching the three grounds of Certaintie and Strength in the Assent of Faith.

I come now to the second point proposed touching this Assent, or the diuers degrees of it, and those essentiall differences whereby sauing faith in Gods Elect is distinguished from that Faith which is in others. We hauehave shewed you that faith may be in all reasonable creatures, and the Scriptures testifie that there is some kind of faith in the Diuels, and wicked men. We must therefore enquire what their faith is, and what the faith of Gods Elect is, by what essentiall difference they are distinguished. You are therefore to obserue, that this assent, by which generally all Faith was defined is two-fold.

1 Generall to all Diuine Reuelations as good and true whilst barely considered in themselues, or as they hauehave no opposition to our desires being applyed to ourselues.

2 Particular when assent is giuen to all Diuine Reuelations as most true and good in regard of our selues when they are applyed to all our particular occasions, and compared with all contrarie desires and prouocations.

Herein lies a substantiall difference of this assent of Faith; there being a great Diuersitie betweene an Assent p. 227vntounto the truth & goodnesse of things taken in the generall, and an Assent vntounto the truth & goodnes of the samethings particularly applied, as you shall see in the progresse of this discourse. The former is but an inferiour degree of Faith and only a step vntounto that faith which is true and sauing. It is commonly called by two names: 1 Historicall Faith, synecdochically from one part of the obiect of, because it beleeues the Letter of the Scriptures, whether Histories or doctrines that are expressed therein. 2 Temporarie Faith, from the Euent & issue of it, because it perseueres not vntounto the end, but failes in time of Temptation. It is but one and same degree of faith that hath these two names, which assenting to things in grosse, flies off and disallowes when it coms to particular application. Such a general assent there is in the Diuels, who know the Scripturs to be of God, and acknowledge the things contained in them to be in themselues, true & good because from God, though mean-while they hate both the one & other bitterly. The truth of God his Word, Essence, & Attributes works vponupon their vnderstandings a deep apprehension of its certainty & excellency, euen when they with vnspeakable hatred and horrour thinke of it. According Iames saith, They belieue & tremble. Iames ….Such a Faith there is in thousands of Hypocrites & reprobates, who being inlightened, and conuinced of the Truth of the Word, yeeld a generall assent vntounto it for the time, as in those Luk. 8. …3. Who receiue the Word with ioy, but they hauehave no root: which for a while beleeue, but in time of temptation go… away. In those Heb. 6. 4, 5, Which were inlightened, tasted of the heauenly gift, and were made partakers of the Holy Ghost, And hauehave tasted of the good Word of God, and of the Powers of the world to come, are salue away. In those, Many that beleeued in Christs Name, but yet Christ would not trust them, because he knew them all, that they were not found at heart, Ioh. 2. 23, 24. In those many againe that at another time beleeued in him, but Christ giues them a caueat that they looke their faith be …ound, … ye continue in my Word, ye are verely my Disciples, Ioh. 8. 30. 31. Such a faith was in Simon p. 228the Witch, Act. 8. 13. who beleeued the Apostles preaching and was baptized, euen whilst yet he remained in the gall of bitternesse and bond of iniquitie, i. a …ierce enemie to that truth which he seemed to beleeue and professe, and fast bound vntounto the louelove of those sinnes that he seemed willing to forsake, verse 23. Such a conception of Faith there was in Falix, who trembled when he heard Paul dispute of righteousnesse, temperance, and the iudgment to come, Acts 24. 25. He beleeued and like the Diuels trembled. But Faelix was not temporate, his wife Drusilla Drusillam a priore eius marito Azizo Emiseuorum rege bland: ti's abduxerat Ioseph. Antiq. lib. 20. cap. 5.was another mans wife: Felix was vnrighteous and couetous, and looked for a bribe, and this likes him not that Paul should come so close to him, wherefore he hath a shift, and put him off in complement to a more conuenient season, which Faelix will take at leasure. The same imperfect faith there was in King Agrippa, who hearing Pauls Apologie, could hauehave found in his heart to hauehave beene a Christian, had it beene a thing in fashion with Kings at that time, Acts 26. 28. So was the Case with Herod, who heard Iohn Baptist gladly and reuerenced him as a Iust man and holy, and did many things willingly, Marke 6. 20. But if Iohn be so bold with H…rod as to tell him of his Incest, He shall to prison for it, and for all that he is a Prophet, yet he shall dye, if Herod did not feare the multitude, more then he reuerenced Iohn, Matth. 14. 5.

And thus it is with many men still, who knowe the Scriptures, and assent to the truth of such things as they containe; but this goes no further then generalities, whilst they approoue and allowe of such things, as they know, to be good and excellent, considered abstractiuely and in the Vniuersalitie, and as they doe not crosse them in any of their maine desires and delights. And so long they seeme to bee as forward in faith and practise as the best.

The Causes of this Kinde of Faith in men are many: as,

p. 2291. That common grace of the Spirit whereby men are inlightened in the knowledge of heavenly things. Which grace God bestowes upon the unregenerate and unsanctied more for others than their owne good. Some light shines upon them, whereby they may know and assent unto divine truths for a common good of the Church, that others may be instructed by their teaching. For Christ in the building of his Church doth also use the helpe and ministery of such men; according as Salomon did in the building of the materiall Temple, who imployed not the naturall Israelites, but the reliques of the Cananites and strangers that lived in the land, to be bearers of burdens, and hewers of stone, and overseers of the worke, 2 Chron. 2. 17. And these men though unsanctified and such as doe not themselves heartily esteeme and affect that which they know, yet in the generall they beleeve it and willingly teach it to the benefit of the Church. Againe,

2. Authority of men in high account for their knowledge and wisedome. The esteeme that the people had of Iohn the Baptist to bee a great Prophet, made Herod reverence him the more: and the fame that went of Christ drew many to hearken to his doctrine. And so tis still with hundreds whose faith in matters of religion standeth or falleth with their admiration or disesteeme of mens persons. The same effect hath the generall custome and consent of the times and Church wherein wee live, whereby men are: they know not how nor upon what firme grounds drawne to beleeve those things which they see others hold and maintaine fortruth. Lastly,

3. Some extraordinary worke or event confirming the truth of Religion. So did Miracles in the time of Christ and his Apostles perswade many to beleeve who were notwithstanding farre from being true beleevers: as Ioh. 2. 23. [Many beleeved in his name when they saw the miracles which hee did], but twas not good crediting of them that beleeved only upon miracles, therefore Christ [would not commit himselfe to them] ver. 24. And thus the Magitian when p. 230he saw the signes and great wonders which were done by the Apostles, he beleeved and wondred, when yet his heart was not right in the sight of God, Act. 8. 13. 21. By these and the like meanes is this imperfect and generall kinde of Faith wrought in men, destitute of all inward grace and holinesse. Such motives as these cause this assent; but there is no Internum principium, no roote in themselves (as our Saviour speakes, Mat. 13. 21.) whence this beliefe springeth: no thorough sanctification of the soule conforming all the powers thereof unto the puritie and holinesse of divine things, and inclining the affections to a constant embracing thereof. These men like Religion well, and commend it as men doe costly Iewells set forth to sale: but when it comes to the point that this Good Pearle of great price is to be bought, then if God will let Matt. 13. 45. 46Matt 13:45Matt 13:46them have it at their owne rates, there's a match made, they'le beleeve, and be religious, if God withall will spare them the use of some sinnes and pleasures they love well: but if it must be purchased at Gods price, with the sale of all that they have, they are no merchants for such a hard bargaine; with the yongue man they shrinke away, sorrowfull that heaven cannot be had at a cheaper rate. Thus when it comes to the proofe in particular application and practice, this kinde of faith vanisheth away and comes to just nothing.

Thus you have the explication of this first degree of Faith, & withall you see that this faith falls greatly short of that perfection which is required unto that saith which is saving and justifying. Neverthelesse our Adversaries of the Romish Church maintaine that this assent is that justifying Faith whereof the Scriptures speake.

Their opinion touching this point is sufficiently declared by Becanus, who followes the rest of that rabble. Hee Theol. Schol. Tom. 3. cap. 8. q. 1. disputing of the act of justifying Faith, rejects the Lutherans opinion, who place Faith in the will and make it to be Fiduciam de misericordia Dei propter Christum: and saith that the doctrine of the p. 231Catholikes is this, that faith belongs to the understanding, and is nothing else but Credere sive assentiri eis quae à Deo revelata sunt. Thence hee setteth downe this Conclusion, §. 6. Actus fidei consistit in assensu quo quis assentitur alicui propositioni à Deo revelatae propter authoritatem revelantis. In this definition there are two parts, 1. the Object of this assent, Propositions revealed by God. 2. The essentiall difference of this act, taken à formaliratione credendi, and that is to beleeve propter authoritatem revelantis. By this saith Becanus Cap. 8. q. 2. §. 2. assensus fidei constituitur in sua specie essentiall, that is, the assent of Faith is made supernaturall and justifying, when wee beleeve things because God hath revealed them: for, saith he, if articles of faith be beleeved upon other motives, as upon mans authority, &c. then this assent of faith is naturall, as in Heritickes and Divells. So then according to Popish doctrine, that faith which justifies us, is nothing but a bare assent of the minde to such things as God reveales, because of Gods authority that revealed them. Than which explication of the nature of justifying, faith nothing can be poorer, and more below the majestie of so high a grace as faith is. I will trouble you but with two reasons; proving that this kinde of assent is not that faith whereby wee are justified:

1. The act of justifying faith must needs be supernaturall, such as cannot bee done without the aide of speciall grace of Gods spirit. But unto this assent there is required no such speciall grace, therefore it is not an act of justifying faith.

The Major is evident and granted by the Schooleman, Cap. 8. 4. 4. that something there is in faith above nature requiring a supernaturall cause: whereto the Scriptures plainely inforce him Eph. 2. 8. By grace yee are saved thorough Faith, and that not of ourselves: it is the gift of God. Phil. 1. 29. VntoUnto you it is given for Christ that not only yee should beleeve in him, but also suffer for his sake. So Ioh. 6. 45. Wherefore §. 3. he teacheth that this act of p. 232assent must be supernaturall, partly in regard of the Object, id est, divine revelations, and partly in regard of the principium or cause by which it is produced, id est, non per solas naturae vires, sed per auxilium gratiae. Wee agree then in the Proposition. For the assumption, That there needes not any speciall grace of the Spirit to worke this bare assent unto the truth of divine revelations; this wee prove out of the same Schoolemens doctrine, who teach that the Vnderstanding assents not, unlesse the Will command it, because, say they, the act of beleeving is absolutely in our treewill, Cap 8. q. 5. Well, be it so. But now, say wee, the Will may without the helpe of grace command the assent of the Vnderstanding; which wee prove thus:

Whatsoever the Vnderstanding by the only light of Nature judges to be honest, that the Will can desire by the only strength of nature.

But by the only light of Nature the Vnderstanding judges that it is an honest thing to beleeve Gods authority revealing any thing to us: therefore the Will by the only strength of Nature may desire this act of beleeving, and so consequently there's no need of Grace to move the Will to command the Vnderstanding.

Tis Becanus owne argument against himselfe, cap. 8. q. 5. § 9. Whereto he would faine giuegive an answer if hee could tell how. Something he sayes to that Minor proposition, whereof he thus distinguisheth. The Vnderstanding by the only light of Nature judges it a thing honest to beleeve Gods authority when hee reveales any thing, Via ac modo naturali, not when he reveales any thing, Via ac modo supernaturali. Beleeve it, a rare distinction and full of mystery. Divine Revelations are of two sorts, supernaturall and naturall. Againe, when God reveales his will to us by naturall meanes, then the very light of Nature teacheth us that 'tis honest to beleeve his authority. But if hee reveale things to us by supernaturall meanes the light of nature doth not teach that 'tis honest to beleeve him. Can any thing be more senselesse? or will not every man in the p. 233world, excepting a Iesuite, confesse, that the very light of nature teacheth him to acknowledge, that it is a very good and honest thing to beleeve Gods authority, let him reveale his will unto us which way hee please. But tis the fashion of these writers, to dorre their readers with a distinction, and so to leave them with a prius conceditur, posterius negatur, distracted and confounded, rather than any whit satisfied. This of the first reason, That a man may beleeve without the helpe of Gods grace; the second followes, which also confirmes the former: viz.

2. That is no act of Iustifying Faith which is found in Divells, Heretickes, Hypocrites, and Reprobates.

But this assent unto divine Revelations, because of Gods authority, is in those both divells and men. Ergo It is no act of Iustifying Faith.

The major is agreed upon, that the acts of Iustifying. Faith are found onelyonly in those who are justified: which cannot be said those persons mentioned.

The minor is likewise evident, That Divells, Hereticks, Hypocrites, and Reprobates, may and doe assent unto such propositions as God reveales, and that because of Gods authority who doth reveale them. This hath beene formerly shewed unto you in the explication of the nature of a generall Faith; and tis so cleere by Scriptures and experience, that our adversaries cannot deny it. The forenamed Schoole-man grants it manifestly, as concerning Hypocrites and wicked livers, who yet professe the Catholicke Faith: for disputing, Cap. 8. de Habit. Fidei, touching that vertue which is infused into the Will, whereby it may if it list command the Supernaturall assent of the Vnderstanding, heetelleth us that this Vertue is a distinct vertue from all others, and is neither Charity nor Obedience, §. 10. in conclus. and that it is perfect in it selfe though it be without them, according as other morall habites of justice, temperance, &c. are. Whence hee tells us §. 11. in plaine termes, Potest esse sin… charitate, ut patet in Christiano peccator…, qui Fidem habet siue gratia & charitate. p. 234A Christian that is a sinner, may have Faith without grace and charity. What, Iustifying Faith? yea according to the Romish Divinity; for he may beleeve the truth of the articles of Religion, because of Gods authority who hath revealed them: and to do this is a Supernaturall assent, and the proper act of Iustifying Faith, as these men teach.

Now touching the Divells and Heretickes the man is a little more coy. He will not confesse that the Divels yeeld that assent of Faith he speakes of. They doe not beleeve the mysteries of Religion Per assensum supernat uralem, i. e. because of Gods authority: but Per assensum quendam naturalem, qui non oritur ex pio affectu, sed ex vi & pondere argumentorum, quibus intellectus illorum convincitur, cap. 11. quaest. 2. §. 4. We grant willingly that they doe not assent out of any good affection; nor is that needfull to make their assent supernaturall: for in hypocriticall, impenitent, and reprobate Catholickes there's no pious affection moving them to beleeve, and yet if wee beleeve their Doctors, there is in them a supernaturall assent of Faith. But for that other thing, That the divells beleeve onelyonly ex vi & pondere argumentorum, tis utterly false: seeing it cannot be doubted but that they beleeve the truth of many future contingents, wherof they are not convinced by any force of argument from the things themselves, but from authority of Gods Revelations in his Word or otherwise. Which infallible truth of God in all his revelations, is so cleerely apprehended by these damned Spirits, that it makes them to acknowledge the truth and goodnesse of that which otherwise they abhorre. Wherefore that comparison which hee makes **Ibid. 5. 5.betweene the faith of … and wicked Christians, is most vaine and erroneo… … …ith hee, you consider the faith of either of them, w… …egard to the Object, theres par ratio, both being …d about the same things. But if you take it with r…ard … honesty of the act, so the assent of the Divells is farr… … than that of bad Christians, who have faith an… …rkes. But wherein? He tells us, The Faith of Ch… Supernaturalis, p. 235Voluntaria, & Honesta The Faith of Divells is Naturalis, Coacta, & pravis circumstantijs vitiata. All which are false. For the Faith of Divells is Supernaturallas much as that of wicked Christians: seeing both beleeve propter authoritatem Dei revelantis, which is **Cap. 8. q. 2. §. 2.formalis ratio of Supernaturall assent. Againe, the Faith of divells is as voluntary as that of wicked men; for it cannot bee wrought in either by compulsion simply: and if the Majesty of Gods infallible truth command the assent of Divells to that which they love not, doth not the same cause also prevaile with ungodly men, who beare as little true affection to God and Goodnesse as the divells doe. Lastly, the Faith of Divells is as Honest as that of wicked men. For let any man speake, Is it not as Honest a thing for wicked ang…lls to beleeve what God saith, as it is for wicked men? If not, wherein lies the dishonesty of that act in the angells, or wherein stands the honesty of that act in men? Can there be named any circumstances which make the Divels Faith dishonest, but that the same or as bad may bee alledged against the honesty of the Faith of wicked Christians? Sure I am what everthese men conceit of the Honesty of Faith without workes in men, Saint Iames is plaine in his comparison, that tis no whit better than the Faith of Divells, Iames 2. 19. [Thou beleevest that there is one God, thou doest well:] [the Divells also beleeve it:] and doe not they doe well too? Yes haply better than thou; for they beleeve [and tremble] which thou doest not.

To conclude, in the last place we object that Heretickes have such a kinde of Faith, as the Romanists call Iustifying. For though they erre in some articles of Faith, yet others they assent unto because of Gods authority revealing them. This Becanus denies, telling us that Heretici qui ve… in uno articulo sunt infideles omnem fidem amiserunt, cap. 11. quaest. 3. §. 4. which answer hee makes upon this ground, That the Habite of Faith is lost by any one act. of infidelity, §. 2. and therefore whereas Heretickes beleeve many things, tis but upon a kinde of custome, and by a humane p. 236faith. We reply and say, that that position; One act of infidelity destroyes the habit of Faith, is false and contrary to reason and Scriptures, as hereafter I shall have occasion to shew, speaking of the opposites of Faith. For the point, we grant that He who is a persevering Heretick though but in one fundamentall article, he hath no justifying faith, not because he hath lost it, but because he never had it. But wee affirme, that for that other generall faith in assenting to the truth of divine things because of Gods authority, this faith as he had when hee was a Catholike, so hee still hath it in part now he is an Hereticke: and by the same faith he beleeved matters of Religion before his Heresie, by the same he beleeves them afterward. And those that are Heretickes indeed, or such whom wee stile by that name, let them bee asked why they beleeve such and such points of religion, they'le answer truly and resolutely they beleeve them because of Gods authoritie that hath revealed them in his Word; and for such things wherein they dissent, could they be perswaded the Scripture did teach the contrary, they would for the same authority sake beleeve the contrary. The Iesuite is yet urgent upon us, and tells us that no Calvinist or Lutheran beleeves Gods authority, but doubts of it. Wee tell him againe thats a foule slander, and more than hee can make good: yes that he will, by a distinction too. Gods authority considered Abstractivè in it selfe; so indeed we doubt not of. But Gods authoritie considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church, so we doubt of it, because wee admit not the judgement of the Church, but follow our owne phantasie, ibid. §. 7.

To this we answer, that we passe very little to be judged Infidells upon such a ground, because wee call in question the supposed infallibility and authority of the Romish Church. We finde in Scriptures no such straight relation betweene her authority and Gods authority, that if wee call hers in question, wee must needs doubt of his. Wee p. 237doubt not of the authority of Scriptures: but we denie that the Romish Church hath any infallible authority of judging and interpreting them. No one man, nor all men ought to usurpe such authority over our faith. And let the truth be judge who be the greater Insidells, Calvinists and Lutherans that beleeve the Scriptures authority for its owne sake, or popish Catholikes that will not beleeve but for mans saying. Thus you have this second reason somewhat largely; that Faith which our Adversaries call Iustifying, is in Divells, and ungodly men; therefore it is not that justifying faith which the Scriptures speake of and appropriate unto the Elect, Tit. 1. 1.

Here it is but a vaine shift our Adversaries make to runne unto that poore distinction of Fides Formata, and Bellar. de▪ Iustific. l. 1. c. 15.Informis: namely that Faith may exist two wayes;

1. Vt est conjuncta cum charitate, ut in homine iusto: and then Faith is called formata & viva, because Charity is Vita animae. In this case, Faith can Elicere operationes vitales seu aeternae vitae moritorias. Gal. 5. 6. Faith worketh by Charity.

2. Vt est separata à charitate, quod fit in homine peccatore, qui amissa per peccatum mortale charitate, retinet fidem quamdin Catholicus est. This Faith is called Informis & mortu…, nec potest habere operationes vitales, seu meritorias. Iam. 2. 17. Faith if it have no workes, is dead in it selfe; and ver. 26. as the body without the spirit, &c. Becan. tom. 3. cap. 10. §. 4. 5. 6.

Thus they would have the quality and proper act of justifying Faith to be in reprobate men and divells, but yet it doth them no good, because tis without Charity. Faith without Workes may be in its nature justifying Faith (because tis an assent to the articles of Religion upon Gods authority) but yet it justifies not, because tis without workes. Hereunto we reply, that in this distinction there is not a syllable of sound doctrine, nor yet of reasonable sense. Thus much we grant, that there is according to St. Iames. a kinde of …aith without Workes, namely a generall p. 238assent unto the truth of divine things: but we denie that this kinde of Faith is for the substance one and the same with that Faith which is properly called Iustifying. Faith without workes is of one kinde, Faith with workes is of another; not onelyonly in regard of consequent, because one hath workes, the other hath not: but in regard of their proper nature, because the quality and acts of the one differ from the quality and acts of the other. Wherefore in vaine doe they tell us that the same Faith is sometime with, sometime without Charity: Iustifying Faith is never without Charity, and that which is, is not Iustifying. VntoUnto that conceit that Charity is the forme of Faith, wee say tis Metaphysicall, and such as no good construction can be made of it. He saith Charity is Vita animae, hee would say, Vita fidei; but take his meaning, Faith lives by Charity as the body by the forme or soule. Here 1. Tis absurd to make one habite of the minde the forme of the other, wee may as well say that Temperance is the forme of Liberality. Each habite of the minde is distinguished by its proper object and actions, and this the Schooleman cap. 18. quaest. 2. §. 3. grants in the strict sense. 2. How doth Faith live by Charity? We say it lives with Charity as its fellow-grace, not by Charity as its soule. We say without Charity it is dead, yet tis not Charity that gives it life. The Ies…it saith it doth, for being joined with it, Faith can [elicere vitales operationes] performe vitall acts. Yea but what are these actions? Faith hath but two acts: 1. proper and immediate, viz. Credere seu Assentiri: 2. by consequent, Iustificare. Neither of these comes from Charity, even by these mens owne doctrine. Not the first, for Catholickes without Charity may assent to the articles of Faith for Gods authority sake. Not the second, for to Iustifie in the Popish sense is to Sanctifie, of a bad man to make a good. Now how absurd is it to say, Faith by Charity Iustifies, i. e. Faith by the love of God and our neighbour sanctifies us, or (taking Charity for the Act not the Habite) Faith by good workes of prayer, fasting, almes-deeds, &c. sanctifies p. 239us? Both these are senselesse propositions; for tis manifest, that hee who hath Charity, i. e. loves God and his Neighbour, and doth good workes, is not as yet to bee sanctified and made good of bad, but is thereby sanctified already. Tis true that Faith is one part of our sanctification or inherent grace, and Charity is another; but neither doth Faith sanctifie by Charity, nor Charity by Faith, but we are sanctified by both together. If there by any other vitall acts of Faith, they should have beene named. The glosse which the Iesuit addeth, whereby he interpreteth what hee meaneth by vitall operations, viz. [aeternae vitae meritorias] such as deserve eternall life, carrieth with it as absurd a sense as the other. Thus, Charity is the forme and life of Faith, i. e. Charity makes the acts of Faith to be Meritorious, s…il. our love of God and man, or our good workes, makes our Faith, i. e. our assent to the Articles of Religion because of Gods authority, to deserve eternall life. Is there in the Scriptures the least intimation of such a strange and uncouth meaning, when it tells that wee are justified by Faith? To the places of Scriptures, Gael. 5. 6. Faith workes by Charity, foreign, wee answer, the meaning of the place is no more but, That in Christianity no outward matters are of value; that onelyonly which is to be regarded, is Faith that bringeth forth good workes. These good workes come from Charity, or inward love of God and man. This Charity is stirred up and provoked to worke through Faith. So that Faith workes by Charity as by that chiefe instrument which Faith imployes in the doing of all good works: but Charity works by Faith as by the moving cause, whereby tis excited to worke, according to 1. Tim. 1. 5. foreign. Faith is the first wheel in the clock that moves all the rest, Faith stirs up and directs the other graces of the soule in their operations, whose strength and vigour increaseth according as Faith increaseth. Tantum amam…, quantum credimus: & tis cleer in all experience, those that have the strongest Faith, they shew the greatest love to God and man, as p. 240in Abraham, Moses, Paul, all the Martyrs. But of this more in shewing the connexion between Faith and Obedience.

To that other place, Iames 2. 26. [As the body without the Spirit is dead, even so Faith without workes is dead,] we answer, that S. Iames understands by that similitude, not modum Informationis, but necessitatem Vnionis: that good workes are necessarily coupled with a justifying Faith, not that good workes are the forme and life of Faith, à priori. They are arguments and effects of a living Faith, they are not causes that make it living: as is apparent, because it is impossible any good worke should goe before justifying Faith, Heb. 11. 6. Wherefore this similitude is not so to be strained unto a Philosophicall construction; where the Apostle intends no more in all his dispute, but to shew that true saying Faith must of necessity bee conjoyned with good workes. And if our adversaries bee so strict upon the termes of this similitude, tis manifest that they fit not their doctrine: for so, as the soule is the forme of the body, so workes shall be the forme of Faith, i. e. an Act shall bee the forme of a Habite, which is against reason and their owne doctrine, who make the Habituall grace of Charity, not good workes the fruits of it, to be the forme of Faith. S. Iames therefore is to bee taken in the former sense: or else wee may without any violence, **Polan. Synta. l. 1. c. 32.interpret foreign in that place not Spiritum, i. e. Animam, but Spiritum, i. e. Halitum & Respirationem; and thus the comparison is exact, as the body without breathing and motion is dead, so Faith without workes.

Thus it appeares how Faith is sleighted by our adversaries, whilst they hold that the Faith wherby a sinner is justified is nothing but an assent to Articles of Religion because of Gods authority. Some places of Scriptures there are they would faine build this upon, as, Heb. 11. 1. Rom. 4. 3. Tit. 1. 1. Ioh. 20. 31. but their arguments thence are so inconsequent and weake, they are not worth the mentioning or refuting. I proceed therefore from this generall Faith unto that other which is speciall & particular.

p. 241Particular assent of Faith is, when all things revealed by God are assented unto as most true and excellent in regard of our selves, when they are particularly applyed to our proper occasion, and compared with all desires and provocations whatsoever to the contrary. When we know and beleeve those things that are generally delivered, for our selves, in application to our owne use and practice (as Iob was counselled by his friends): so that wee beleeve in this Iob 5. 27.Job 5:27particular aswell as in that, at this time aswell as at another. In the Explication of the nature of such a particular assent, I propose to your consideration two things:

1. The Roote and Cause whence it springs.

2. The Object of it, whereto it is directed.

1. The true root and fountaine whence this Blessed assent of Faith ariseth is that grace of sanctification wrought in the heart by the holy Ghost, renewing the soule in all the powers thereof. Tis not common illumination; for many know, and despise the truth, or beleeve it but in generall. Tis not the Authority of all the men in the world that can perswade to it: wee should not then have had so many thousand …rmons of Prophets & Ministers, learned, holy and powerfull in their doctrine, yet preached to very small purpose with the most of m…n. Tis not miracles and strange accidents that can force this Faith: the Iewes had plenty of them, yet continued still unbeleeving. Tis only the sanctifying Grace of Gods spirit that brings this to passe. For, consider with your selves how deadly an opposition there is betweene a mans unsanctified nature, and the wisedome and goodnesse of God: all his counsells seeme but craft, his words foolishnesse, his mercies light and not worthy of estimation. His exhortations, promises, or threatnings are entertained with inward disdaine, and the heart saith within it selfe, Who is God that I should feare him, or what profit shall a man have by beleeving his Word, and walking in his wayes? Yea, men that are otherwise ingenuous and of fairer temper, in this case are full of secret scorne and despite of God and p. 242goodnesse, they account basely of the holinesse of Religion, being privie scoffers and bitter deriders of the power of Grace, when they are alone by themselves or in company that fits them. They make a tush at Scriptures, and smile at such perswasions to pietie as they afford, counting it an indignitie for men of parts, and resolution to bee moved with faire words of a simple man, though hee speake in the words of God. If their beliefe and knowledge of the truth be good in the generall, yet in the application the heart makes violent opposition: it begins to hold probable dispute whether it be wisedome to doe so or so, whether they be bound in conscience considering such and such circumstances; it casts all inconveniences that may possibly be thought on to discourage it selfe, yea perchance the truth it selfe shall be called in question, and it thinkes, Sure I am deceived, Gods meaning is otherwise, at last it resolves, I may doe this and yet fare well enough, and, If I doe no worse I hope twill not be much amisse, and I trust that these commodities and pleasures I enjoy may well countervaile the neglect of such or such a small matter.

Thus the heart not washed by the holy Ghost in the laver of Regeneration, but abiding in its naturall corruption, is not nor can be subject to the law of God: but proves either impudent and Atheisticall to denie his truth, or strangely subtle to shift it off from it selfe, when tis pressed with it in particular. But when the spirit of Grace hath overshadowed the soule, sanctifying all the powers thereof throughout, tis admirable to see how it stoopes to the command of the Word. There is then a singular harmony betweene the holinesse of the Will, and of the Word: this food of spirituall life relisheth as sweet and savoury unto the soule, as milke to Infants, or strong meat to able and healthy men. Regeneration hath restored health unto the soule, whereby it hath recovered a true taste of the Lords bounty and goodnesse, whence followes a constant appetite thereunto asmuch as unto corporall nourishment, as the Apostle argues, 1 Pet. 2. 1. 2. 3. p. 243Hence the soule begins to conceive a high esteeme of the dignity of the Word, it sees now nothing so reasonable, excellent as the wisedome thereof, it beholds nothing …o terrible as Gods threats, nothing so lovely as his favour: it sees no ornament of the soule comparable to Grace, no pleasure like unto the peace of Conscience: it comprehends an end of all other perfection, but the further it lookes into Gods law, the deeper wonders it discernes: it lookes upon the world and reades Vanity in all the things thereof, and strange folly in mens desires of them: and now it counts no preferment any whit comparable to the hope of heaven: it hath now Reall, apprehensions of Divine things, and conceives of Religion, foreign as of a Worke to be done, not foreign, as a businesse to bee discours'd and talked of: it judges now that there is an absolute necessity of obeying God though all the world bee displeased, and that the regard of saving a mans soule must thrust out of the way all importunate pleasures and profits that would presse in upon us. Being thus illightened and inwardly touched by the finger of God, the soule presently puts it wholly upon the certainty and excellency of Gods truth revealed: it stretcheth forth the armes of her strongest confidence, & affiance, unto every branch of the Scriptures, embracing absolutely and without all limitation the truth, goodnesse, power, and wisedome of God shining therein: it beleeves what it knowes, and as it can; where tis ignorant it prayes for knowledge, where weake it sues for strength and increase of faith, where stubborne it offers it selfe unto God to bee bowed, or broken if he please; counting it now a happy thing to be crossed in sinne, to bee met with at every by-turning, with some reproofe or chastisement: let him chide or strike, it falls downe at his feet; and without quarrelling, disputing and arguing the case, takes all with a Benedictus Dominus, &c. Blessed be the Lord, and blessed bee his Ministers, and blessed be their counsell who have kept me from committing this sinne against the Lord. When thus the heart p. 244is softened and sanctified, then and not before is wrought that habituall Grace and blessed disposition of the will which we call true Faith, whereby the Creature is willing to resigne up its understanding, desires, affections, thoughts, words, workes, and all to the disposing of his Creator, in such a sort as by his revealed Will hee hath or shall make known, beleeving certainly that in every thing tis best to follow his counsell. This for cause of true Faith; next followes

2. The Object of this particular Faith: which is twofold:

1. The whole Will of God revealed unto us in his Word, containing all Histories, Doctrines, Commands, Threatnings, Promises of what kind soever.

2. The particular Promise of Remission of sinnes and Everlasting Life by the death of Christ, which in one word we call the Gospell.

It is needfull thus to distinguish of the object of Faith, because, although it be but one and the same infused grace of true Faith which respects both; forasmuch as by the same sacred Habite of the soule, we are inclined to beleeve both the whole and each part of Gods will, be it in it selfe more or lesse excellent, or more or lesse needfull to us: neverthelesse Faith as it hath reference to these Objects, The whole Will of God, and The particular Promise of the Gospell, admitteth of divers considerations, names, and uses. Faith as it assents to the whole Will of God in what kind soever, I call Legall, because it is such a Vertue as is immediately required by the Morall Law, in the same manner as other duties of the Morall Law are. Forasmuch as all men are bound by the Law of their creation to give full assent and affiance to all things whatsoever God shall reveale unto them. And as all other Morall dueties are required of us in their degrees as parts of our outward obedience and inward sanctity necessary to salvation, so is this of Faith commanded, as … principall grace of the soule, and a prime part of our obedience to the first p. 245Commandement. And so Faith in this respect may bee called Saving, namely, as all other Graces are, because required in their measure as needfull to Salvation.

Faith as it assents unto the speciall promise of grace, I call Evangelicall, because it is such an Act as is expressely commanded in the Gospell, the object thereof being not revealed by the Morall Law. It is called also properly Saving and Iustifying, in regard of the use it now hath through Gods gracious appointment, to be the onelyonly instrument of our Iustification and Salvation by Christ. In which distinction between Legal & Evangelicall Faith, we must not conceive of two distinct Habits of Faith: it is but one gracious quality of the soule disposing it to the beliefe of all divine truth, which for the substance of it was the same in innocent Adam, with that which is in regenerate men. The difference stands onelyonly herein: 1. In the Degrees, Adams Faith was perfect, because his understanding was fully inlightened, and his affections absolutely conformable to all holinesse. Wee know but little, and by reason of our inward weaknesse beleeve but weakly what we doe know. 2. In the Originall, in Adam it was naturall by creation; in us tis supernaturall from the holy Ghosts infusion. 3. In the particular Object, Adam beleeved God without reference to Christ the Mediatour, wee beleeve chiefly the promise of Grace in Christ, and all other things with some relation to him. Here then is no new Faith, but a New object of Faith not revealed unto Adam, whereto our Faith is now directed, and here's also a singular priviledge newly granted unto Faith, that God accepteth it to our Iustification in his sight. Otherwise if wee looke unto the grace it selfe as it was in Adam, a part of Gods Image given him by creation, and is in us a part of the same Image restored by regeneration, so there's no difference at all: and therefore in that question whether Iustifying Faith bee commanded in the Morall Law, there needs no great dispute: tis manifest that it is injoyned, and that in the first Commandement, as a singular p. 246part of that inward worship due unto our Creator, consisting principally in those three graces of Faith, Love, and Feare. These things thus explaned, let us proceede to the unfolding of Faith, taken in the forenamed double relation: and first as it hath reference to the whole Will and Word of God.

True …aith respects all this, and onelyonly this. Only this, because in divine revelations onelyonly is to be found that Infallible truth, which gives satisfaction to the soule. And againe all this, because every part of Divine truth is Sacrosancta, worthy of all Beliefe and Reverence: threatnings as well as promises, precepts, exhortations, admonitions, histori…s, every part of the Word falls in some degree or other within the compasse of Saving Faith. By the same holy Faith whereby a penitent sinner beleeves the promise of mercy of Christ, doth hee also beleeve all other promises of this life, with other inferiour matters declared in Scriptures. This is certaine: but the chiefe point to bee noted here is an essentiall property of true Faith, which standeth in Vniversality and Vniformity of assent to all things that are from God. This Vniversality of assent is to be taken in a twofold regard:

1. Of the Object, the things beleeved, when the faithfull soule gives full assent unto all things revealed by God, not onelyonly to such as it may assent unto without crossing its owne desires and purposes, but unto those also that directly crosse and oppose carnall reason, carnall affections, worldly pleasures, and all other provocations to infidelity.

2. Of the Time and other particular circumstances, whilst it doth most heartily and inwardly acknowledge the truth and goodnesse of these things, not then alone when this may bee done without any contradiction and resistance, but even then also most eagerly fixing the a…iance of the heart upon them, when temptations rise, when Heretickes dispute and cavill, when humane reason failes, and falls to arguing of impossibilities and unlikelihoods, when p. 247sinnefull lusts hale this way and that, when the world threatens or slatters, when Satan rages or speakes faire, then doth true Faith, supported by the Spirit of grace, stand fast as Mount Sion, or if shaken a little tis not moved out of his place, but looking beyond all present temptations to unbeliefe unto the everlasting and infinite truth and goodnesse of God, it preferres that which he saith, above all that the flesh, the world, the divell can promise or threaten to the contrary.

Now in this point stands an essentiall difference betweene the faith of Gods Elect and of Hypocrites. These have alwayes their limitations, they beleeve something, but not all: if all, tis but in generall, when it comes to particular proofe they bid …arewell to saith, when such circumstances come in the way, as they love or feare more than they doe God. But the faith of Gods Elect is sincere, faire, open, universall, without distinctions, equivocations, mentall reservations or other hypocriticall and Iesuiticall sh…fts. The reason is, because the sanctified soule rightly apprehends the soveraignty of Gods truth and wisedome, outstripping in Certainty and Excellency all things that can be set against it; it judgeth than no good can be equall to that which God promiseth, no evill so great as what hee threatens, no course so safe as what hee prescribes, whereupon abs…lutely without all qualifications the soule casts it selfe upon God, resolving to beleeve and doe as hee pleaseth. Whereupon though in particular practice, it may be ignorant of some things, and weake in the application of others, yet in the Habituall resolution and disposition of the heart, it doth willingly yeeld assent and conformity to all. Tis most true, that David in a passion may call Samuel a lying Prophet, for … him hee should be King, and after abusie dispute maintained upon politicke worldly considerations, c…nci…de that ther… no remedie but he must one day perish by th… hand of S…l: So Peter in a bodily feare may chance denie him in whom yet hee truly beleeves: so in a…l, a strong sit of pleasures or other p. 248violent incounter may push their buckler of faith aside, but yet it cannot strike it out of their hands: if they give a little ground, they will not flye the field; but because the heart is holy and entire, they returne to themselves and their standing, where the shame of a foyle taken makes them knit their strength together, and stand more stoutly in the combat.

But my brethren, heres the mischiefe and miserie of all, when there is a false heart within that keepes it selfe in an habituall resolution not to beleeve and trust God in such things, or upon such and suchoccasions. For in this case what ever shew of true faith they seeme to have in the generality, or some few particulars, tis most certaine that there is indeed nothing at all in that heart but horrible hypocrisie and infidelitie. Such neverthelesse is the temper of all those who having not thoroughly searched out, and resolved to renounce their evill affections. nor exactly calculated what the profession and practise of Religion will cost them, nor yet duly considered upon what grounds they undertake this profession, are become their owne carvers in matter of Religion, taking only so much of it into their beliefe and practice, as the love of the world and their deere lusts will give leave. These men are just of the Samaritans Religion that feared God and served their Images: so they will beleeve God, yet obey their lusts. 2 Reg. 17. 41.2 Kgs 17:41But as it was then, none were found more bitter enemies to the restoring of the Iewish Church and State, than these Samaritans, who by reproaches, accusations, and conspiracies cruelly vexed that poore people, and hindered the restauration of their afflicted estate, even then when with fained flattery they proffered their service, telling the Iewes they would build with them, because they also sought the Lord the God: So fares it with these men, whose beliefe and forwardnesse in some things cannot Ez…. 4. 2.make demonstration of so much friendship to Religion, as their constant baulking and faltering in others testifies their hearts to be full of rottennesse and corruption, bearing p. 249hatefull enmity against God and his Grace. Take me any man who bewitched with custome, commodity, or pleasure, gives himselfe scope and liberty to live in the breach of any of Gods commandements, be it secret or open: as constant neglect of the duties of religion in private: accustomed mispending of pretious houres due to the businesse of our studies and callings; usuall swearing; secret thoughts and practices of uncleannesse; unsatiable desires of earthly greatnesse, and abundance; unjust increase of wealth, by usury, bribery, or other secret indirect courses; excusing love of some though lawfull pleasures, &c. I say take me such a man that allowes himselfe in these or the like practices contrary to Gods most holy law, and hee will be found though in name a Christian, yet in heart an Infidell. For trie now the temper and disposition of this mans soule; bring but the word of God unto it, and you shall see it presently. Lay upon these sinnes the censure of the Word in a faire ingenuous and direct reproofe, without scossing and bitter gybing, presse it upon the conscience once and againe lovingly and sharpely, and see now what strange entertainment Gods word shall finde at such a mans hands. The blood begins to be warm'd with wrath and choler, the stomacke riseth, and the gall of unchristian malice overslowes, the conscience and powers of the soule are of purpose turmoyld, that the water being troubled their owne image may not appeare in it, the head is presently imployed in all cunning tricks and distinctions to avoide the stroke of the Word, the tongue is ready with an apologie to defend it, and if the hand hold from violence tis well. Now whence is all this frowardnesse? Hence, because the heart is resolved, let God say what hee will, yet in this point not to beleeve that it is better to follow his counsell, than our owne desire. In which case tis strange to see with what rage and unmercifull fury the Prophets of old, Christ and his Apostles in their times, were persecuted by those to whom they preached in all meekenesse and demonstration of good will towards their p. 250soules. The like fiery opposition have the Ministers of the Gospell and faithfull Preachers of Christ crucisied, found ever since at the hands of their people, when once they have beene touched where they would not bee medled withall. Straightway a whole Parish will be in an uproare, durt and scorne is hurld in the face of the Minister and his doctrine, all froward courses taken to worke him woe and shame, and all this done by those that wil yet be counted obedient and beleeving Christians. But are they so indeed? they doe not deserve so much as the name. A Faith indeed they have, but not that which is true and rightly planted. For know this, that True Faith and a constant wilfull refusall to be guided by God in any one particular, whether the doing of a duety, or leaving of a sinne, are as incompetible as Christ and B…al. For aske a man that is thus partiall in his courses, You say you firmly beleeve the promises of the life to come, that God will pardon your sinnes and save your soule: why do you not as firmly beleeve the promises of this life, but are altogether caring and distrustfull in your affaires? You beleeve verily that God is offended with murder, adultery, &c. and therefore you leave them: why doe you not beleeve also that hee is as much angry at swearing, lying, drinking, and such like disorders? You beleeve God hath forbidden stealing, and you are perswaded tis nought: why doe you not beleeve that usury, bribery, or idlenesse in a mans calling are as bad, being as much forbidden? You beleeve that tis a good thing to seeke unto God in time of adversity, and when a man's old, sick, and now neer unto death, then to pray, fast, do all good works, and live religiously, is excellent: why doe you not beleeve that the same courses of Piety and Holinesse are as acceptable to God, as much required of us in time of health, youth, and prosperity, s…ing God hath equally commanded them at all ti…? Aske a thousand such questions, he connot answer you to on…. For is it from a through consideration of Gods t…uth, wis…ome, power, revealed in the Word that he is moved to beleeve such and p. 251such things? If that were the cause, why doth hee not equally beleeve all, when Gods authority is the same in all? Is it from true love to God and Goodnesse, that he is content to be ruled in such things? If that were the cause, tis certaine he that loves goodnesse for its owne sake, would love all things that are good, and love alwayes in a good matter, as the Apostle speakes.

What is it then? Ile answer for him; tis that which the Apostle speakes of, Heb. 3. 12. foreign, an evill heart full of unbeleefe, that having embraced certaine truths not prejudiciall to it selfe upon vaine and worldly considerations, in others slips the collar, and departs away from the living God, refusing to accept of his counsell.

The truth of this is most certaine from that excellent rule of S. Iames, Chap. 2. 10. 11. [Whosoever shall keepe the whole Law and yet faileth in one point he is guilty of all: For he that said, Thou shalt not commit adultery, said also thou shalt not kill. Now though thou doest none adultery, yet if thou killest, thou art a transgressor of the Law.] What, is it equall that he who transgresseth the Law in one point, should be held guilty of the breach of all the Commandements? Yea, it is most equall and just: for Gods Soveraigne Commandement is the same in all. Hee therefore that for conscience sake obeyes in one, will obey in all. Hee that breaks one wilfully and customarily, keepes none at all for conscience sake; and if all things hit aright, he will be as ready to transgresse in the rest, as in that one. Wherefore God judgeth him according to the disposition of his heart, that he is a transgressour of the whole Law. So in our obedience of …aith, Gods truth is the same in every part of his Word; he that hath spoken this, he hath spoken that also: he therefore that upon right grounds beleeves in one point, will for the same beleeve in another: if Gods authority cannot prevaile with him in one, that is not the motive which makes him assent to others: and therefore if occasion serve, such a one will dissent alike from p. 252all; according to which Habituall disposition of the soule, he is rightly to be judged an Vnbeleever. He that rejects Gods command in one thing, doth not much regard it in any thing: hee that willingly slights Gods authority and truth in this point, makes as little account of it in another.

You have now here, my brethren, opened unto you that Master-veine wherein runnes all that corrupt bloud of Hypocrisie and secret Infidelity, wherewith the greatest part of men professing Christianity are infected. This is that bitter roote of mens Apostasie and back-sliding from Piety to profannes, or from a true Religion to a false. Even this partiall and ill directed Faith is that which one justly calls the greatest part of the Divells Iudiciall Astrology, whereby he prognosticateth the downfall of many, who yet seem Saints in the Church & zealous professors of Religion. Oh, when he sees a man take a dispensation without asking God leave, craving pardon, with a, God be mercifull unto me in this, and so standing out in this or that knowne evill practice; he now knowes what to judge of such a man, he sees a prey within the reach of his snares, which thereupon he sets so artificially, fitting his temptations to his humors, till in the end he catch his heele in the grin, plunging him into some abominable practice, to his owne destruction, and the disgrace of his Religion. Who could have thought that many Starres in the Church shining bright in all outward holinesse, could have fallen from Heaven, & their light bin put out in utter darknesse, had not after times discovered, that they alwayes lived in some secret ungodly practice?

For our selves, if wee will duely consider the state of our soules, it wil be easie hereby to make a prognostication unto our selves, what will become of us hereafter. Hee that can shift and distinguish, and put off from himselfe, & be content to give God the hearing, yet choose to think and doe what hee lists, let not his forward faith and p. 253zeale in something deceive himselfe, as it doth the world: but let him write downe himselfe for a counterfeit, whose Faith will certainely …aile when it shall bee assaulted by stronger temptations.

Now on the other side, that Faith which is true and sound hath alwaies this essentiall marke, that it doth assent Vniformely to all Gods revealed will. It makes not choise of some where, it must embrace all, it knowes God must have all, or he will have nothing; and therefore it divides nothing to times, and seasons, and private respects: it beleeves what it likes not, as well as that which contents it, as well that that brings disadvantage, as where theres likelihood of honour or profit. It compares all things within and within us on the one side, with Gods truth and goodnesse on the other; & so reckoning the worst, it finds Gods anger to be worst of all; forecasting the best, it beleeves Gods favour to be better than it. Then it resolves, let God say what he wil, to beleeve that that is good, honest, profita- and excellent to bee followed at all times, in all places, above all things that can be set against it. This is that temper of the soule which is foreign, Faith without faining, 1. Tim. 1. 5. this is faire, sincere, hearty plain dealing. This is to ascribe glory to God, and give him his full due, setting our seale unto his truth, ratifying it by a most willing absolute subscription to all. Such hath beene the Faith of the Saints. That of Abrahams is admirable conflicting with so many, yet conquering all oppositions, being throughly grounded upon the infinite truth, goodnesse, and power of God. If God bid him leave all, his friends, his fathers house, the land of his nativity, to goe into a strange countrey upon hopes of great matters, he is upon his journey straight, and no intreaty can stay him in Mesopotamia. When hee is in Ganaan, where bee now his great possessions? Hee hath not so much as a foote p. 254of land given him, Act. 7. 5. not so much as his grave without a purchase from the Hittites. But shall his seede enjoy it? yea, they shall, but is a long time first, some three hundred yeares after Abraham is dead, when the wickednesse of the Cananites is full. But wheres the seed it sel…e that shall enjoy it? Abraham waits a hundred yeares before hee have Isaack. Now hee hath him shall hee live in Gods sight? No, Abraham must goe and cut his owne sonnes throate, and Isaack the hope of Abraham and of the world, must dye by the hand of his old Father. Who but Abraham would not here have quarrelled with God, and laid slacknesse, falshood, unjustice, and cruelty to his charge? But Abraham foreign doubts nothing all this while, let God command or promise the most strange, unlikely, unpleasing, unreasonable thing in the world, hee will not question it, tis God that saith it, and therefore hee is foreign fully assured that hee which hath promised is able to doe it, Rom. 4. 21.

Moses had a faire way to pre…erment, he was learned, wise a proper person, brought up at the Court, beloved as the Sonne of Pharaohs Daughter, every way a man of singular hopes to become Great in AEgypt. This would have made a Courtier of these times to have borrowed many a point of Law and Conscience, and strained hard to conceale his Religion, denie his Nation, and turne AEgyptian, at least his head would have beene hammering upon a piece of pollicy, that the poore Hebrewes might have beene much releeved by him being a great man with Pharaoh. But Moses hath no such thoughts: his Faith turnes his eyes another way foreign, unto the Recompence of Reward; and then Moses comparing the adversitie of Gods people, with the pleasures of Pharaohs Court, the rebuke of Christ with the riches of AEgypt, hee concludes, that it is better to bee a bond-man among the p. 255Hebrewes, than a revelling Courtier among the AEgyptians, that its farre, farre better to bee poore and religious for Christs sake, though rebuked and scorned of the world, than to be great and ungracious. Heb. 11. 24 25. 26. In a word, reade that whole chapter once and againe, and see what is the practice and power of Faith in the Saints of God; you shall behold in them an absolute, Vniforme and constant resolution to beleeve God above and against all that can bee opposed: when temptations come on every side, reproaches, bonds, imprisonment, banishment, the sword, the fagot, the gibet, and a thousand difficulties present themselves, their faith makes way thorough all, and come what … come, they are resolved to [Follow the Lambe whithi… soever hee goes,] Rev. 14. 4.

For Conclusion of this point, let me intreate you to be exhorted each one to looke unto this matter, to trie how his heart stands affected in point of religion: and to remember as long as you live this most pretious and certaine truth, That true faith is uniforme, and equally respecteth the whole revealed will of God: without limitation to this or that particular, without reseruing to our selves, such or such a wicked resolution, without all provision that no inconveniences accrew unto us. Hee whose faith is thus patched up and dawbed with untempered morter, let him know for certaine that in a frost twill shatter all to peeces, and when temptations beates upon it, the whose building will runne to ruine. Take therefore I beseech you that counsell of Christ which hee gives in this matter, Luk. 14. 25. & seq. Great multitudes then as now, did runne after Christ, very forward to heare and beleeve his doctrine. Christ turnes unto them and tells them, that tis another manner of matter than they are aware of, to bee his disciple: Hee that will be so, must hate his father and mother, and wife and Children, and brethren and sisters, p. 256yea, his owne life for his sake, forsaking all, taking up his crosse and following him. Doubt yee not but this seemed to them a harsh doctrine, a very rough and unpleasant religion. But tis neither better nor worse: and therefore our Saviour bids them bethinke themselves what they have to doe, like wise builders to cast up their charges aforehand; like provident warriours to muster up their owne forces, and duly consider their abilities, lest venturing rashly, they at last sit downe with losse and disgrace. The same I speake to you my brethren, Sit yee downe first, take counsell, reckon the cost, see what religion will stand you in: your lusts must be crossed, the world must be displeased, and despised too, Sathan must be fought withall, hazzard of disgrace and dammage must be undergone, friends and goods and life must be parted withall, if need require, the crosse must be borne daily. If now upon these conditions thou art heartily and freely content to plight thy faith to God, and take Religion with all its inconveniences, then goe on and prosper in this resolution, thy heart is sincere, and thy faith sound. But if upon heady and slight considerations thou hast put thy selfe forward upon the profession of Religion, not forecasting the worst aswell as the best of it, then know that thy case is like that of the Scribe, Mat. 8. 18. who there tells Christ in great forwardnesse, Hee would follow him whithersoever he went. But when the silly man heard Christ reply otherwise than hee lookt for [The Foxes have holes, and the birds of the ayre have nests, but the Sonne of man hath not whereon to rest his head] implying, that there was little hope to be rich and honourable by being one of his followers: this now fits not his covetous and ambitious humour, and therefore upon such an unexpected answer hee slinches, Christs company is too meane and poore for his great hopes, and for him he shall goe alone. A miserable thing it is for a man p. 257thus to come in at last with a Non putâram, I had not thought religion had required such absolute obedience, I thought I might have done so and so, and yet have beene a true beloever. Hadst thou not thought it? The more foole thou, that wouldest not bethinke thy selfe better in so serious a businesse. Thinke then of it now, and thinke alwayes of it, that hee who beleoves and does only what him pleaseth, hee neither beleeves nor doth any thing as hee ought.

Thus wee have done with Faith as it respects the whole course of Religion, and every part of the Word of what nature soever. Next wee are to consider of True Faith, as it lookes towards the particular promise of Grace, and is directed unto Christ. Which Act though it be particular, yet is of greater necessity and excellency than all other: because it gives, life as to our soules, so to our beleefe of other things, which are beleeved with relation unto Christ. Faith in regard of this particular Object and Act I thus define, [It is a grade of sanctification wrought by the holy Ghost… in every regenerate man, whereby for his owne particular hee trusteth perfectly unto the promise of Remission of finnes and Salvation by Christs righteousnesse.] I neede not stand at large upon every particular: That Faith is a sanctifying Grace, part of our inherent righteousnesse, that the Spirit of God is the onelyonly author of it, that a regenerate man is the onelyonly subject of it, these things have beene shewed heretofore. The Object also of it is manifest, by what names soever the Scriptures expresse it, namely, the Lord Iesus Christ, or God in Christ, or the Gospell, or the Promise foreign, all comes to one, and wee neede not be curious. But touching the proper Act of Faith as it justifies us, a little more at large. It consisteth in Trust or Reliance upon the promise for our owne particular, when the soule depends wholly thereupon, looking after no other helpe. You have p. 258heard heretofore that to. Beleeve the truth of a particular promise; is to Trust upon the performance of it to mee: and that the Assent of Faith which is given to such a promise is properly called Fiducia, or Trust. Now the Promise of grace in Christ is made unto us in particular termes, both in the Word preached and Sacraments. to assent unto this promise, is not barely to acknowledge that there is such a thing in the world as Remission of sinnes by Christ to bee bestowed on some, God knowes who: (for this is to beleeve the Promise, not as a promise, but as an History) but this assent is of the whole heart, in Trust, Reliance, Dependance, Adherence, Affiance, or if there bee any other word expressing that action of the regenerate soule, whereby it casseth and reposeth it selfe onelyonly upon Gods Promise in Christ for the obtaining of eternall, happinesse. That Fiducia is of the essence of Iustifying Faith wee make good:

1. From the phraso of Scripture used in this businesse. Those phrases foreign aaIoh. 1. 12. Rom. 10. 14.John 1:12Rom 10:14foreign bbRom. 4. 5. Act. 16. 31.Rom 4:5Acts 16:31foreign and ccEph. 1. 12.Eph 1:12foreign, to Beleeve in, or upon, or into God, Christ, the holy Ghost, are not used as the learned know, by prophane Writers, but only by Ecclesiastical: implying that in Divine matters foreign signifies besides the naked acknowledgement of the Head, the confidence and affiance of the Heart.

2. From that opposition which is made betweene Faith and distrust or Doubting. …am. 1. 16. [Let him aske in Faith foreign, nothing doubting.] and Rom. 4. 20] Abraham foreign doubted not thorough unbeleefe.

3. From that excellent place, 2. Tim. 1. 12. where it is apparant that to beleeue, is as much as to commit our selves to Christs trust and keeping. [I know, saith the Apostle, foreign, in whom I have beleeved, or whom I have trusted] for, as it followes [I am perswaded that he is able to keep… foreign, that thing wherewith I p. 259have entrusted him, or delivered up to his keeping.] What was that? His Soule unto everlasting Salvation. Wherefore to Beleeve the promise, is with Confidence and Trust to relye upon it, resting our soules upon the performance of it. Which assent of Faith is wrought in the soule in this manner:

1 A man is inlightned to see his sinne and miserie: and therewith an utter impossibilitie to satisfie God for the one, or free himselfe from the other, by any power and merit in heaven or earth, but onelyonly by the Name of Iesus Christ: And this drives him from seeking helpe elsewhere.

2 The promise of Grace is proposed, and Christ freely offered unto him.

3 Whence in the third place, the Heart touched by the Spirit of Grace, drawes neere unto Christ, throwes it selfe into his armes, grasping about him with all its might, hiding it selfe in the clefts of this rocke from the stormes of Gods furious indignation. It bespeakes Christ in all termes of confidence and affiance, My Lord, my God, my hope, my fortresse, my rocke, my strength, my salvation, Save me or I perish. Have you seene how a tender infant in the apprehension of some danger approching runnes into the armes of his Parent for succour? so doth a soule pursued by the terrors of the Law, and affrighted with the fearefull sight of Gods frowning countenance, fly with speed into the bosome of Christ, hang upon him, and most importunately sues to be taken into his protection. Now, one favourable looke from him is worth a thousand worlds, and if he will but say unto it, I am thy salvation, it will not exchange the comfort of that word for all the kingdomes of the earth. Wherefore the soule now thinkes of nothing but Christ, to live or die Christ is all in all with it, him it followes with all strong cries and teares for merciemercy and comfort, in him it apprehends plentifull redemption and all sufficiency p. 260of salvation, and therefore having once laide hand fast upon him, to die for it no force shall make him loose his hold. This worke of Faith as it doth greatly glorifie God, by ascribing the whole honour of our Salvation unto his only free Grace in Iesus Christ, so God againe is pleased highly to honour it above all its fellow Graces, by making it the blessed instrument of all the comfort we enjoy in this present world, thereby giving us assurance of our Iustification in his sight by Christs righteousnesse. Whereupon followes in their times, a double comfort unto the soule.

1. Peace of Conscience, resting it selfe secure upon the stability of Gods promise. It hath now what to oppose against the severity of Gods justice, and the accusations of the Law, even an All-sufficient Righteousnesse in Christ, able to satisfie them both to the full, whereupon its quieted, and injoyes abundance of sweetest peace, being freed from those terrors which before compassed it about on every side.

2. That kinde of Fiducia which wee call assurance and full perswasion of the pardon of our sins. This is a fruit of that other Fiducia or Trusting unto the promise it selfe, wherein stands the proper act of justifying faith. And it followes it, not alwayes presently, but after some time, haply a long time after much paines taken in the exercise of Faith and other graces. For how many faithfull soules are there who stedfastly beleeve and rest themselves only upon Christ for their salvation, who yet would give a world to be assured of Gods favour, and fully perswaded that their sinnes are pardoned? yet aske them in their sorrowes and feares, can you beleeve in Christ, committing your soules unto him, depending only upon him and no other? They will answer, yea, I cast my selfe upon him, let him doe with me as he pleaseth, while I live Ile trust in him. But now this although it should, yet will not satisfie p. 261them, they want joy in the Holy Ghost, theres no testimony of the Spirit in them, they have no peace, no sense and inward feeling of Gods love, and therefore they cannot be assured that their sinnes are pardoned, and that they be in Gods favour. Whereupon they'le be ready to fall backe, and tell you they doe not nor can beleeve in Christ at all. A great mistake, and that which casteth many a Conscience upon the racke, tormenting it with unsufferable feares, where there is no cause. They have no justifying faith? Why? Because they want full assurance of the pardon of sinnes. A false argument. Iustifying Faith is not to be assured of pardon: But to trust wholly upon the promise for pardon. Which point duly considered, would helpe us to a singular remedy for the consolation of consciences distressed about point of their salvation, who whilst they eagerly labour (and I cannot blame them) for an experimentall and sensible assurance of Gods favour, doe too too much neglect that comfort which their faith would afford them, in that, notwithstanding their feare, they are able still to commit their soules unto God as to their faithfull Creator and Redeemer. These men should doe with their soules as David did with his in the like temptations; [Why art thou cast downe my soule, why art thou disquieted within me?] Here was little peace and joy, doubts still arising, which causeth him to aske the question once, againe, and a third time. But see how he still answers [Wait on God, wait on God, and againe, wait on God; for I will yet give him thankes, who is my present helpe and my God] Psal. 42. 5. 11. and 43. 5. See, when hee hath no comfort, heres his comfort, even his faith, that he can still depend upon God for comfort. The further explication of this point depends upon the resolution of that practicall Syllogisme, whereby certainty of Salvation is concluded; which is this.

p. 162Whosoever beleeveth, His sinnes are pardoned, and hee shall be saved:

But I beleeve, Ergo

My sinnes are pardoned, and I shall bee saved.

The Major here is of Faith. The Minor of Sense and Experience. The Conclusion is of both, but chiefly of Faith, as it followes on the premisses by infallible argumentation; and partly of sense, as it is founded on the inward experience of Gods grace working upon our soules. Wee may take comfort in this conclusion as we are assured of it by faith, even when experience and sense it selfe failes. But of this more, when we shall speake of the fruits and consequents of Faith:

FINIS.

End of the text · William Pemble, A Plea for Grace (1627)