How to Live Well — William Perkins

How to Live Well · William Perkins

Hab. 2.4.

The iust man shall liue by his faith.

IN the former chapter the Prophet complaines, and expostulates the matter with God, why the Iewes the people of God should be oppressed by the Chaldeans, the enemies of God. In the beginning of the 2. chapter the Lord makes answer to the Prophet, and the effect of the answer is this: They shall certenly be deliuered in the time appointed, but they shal not yet be deliuered. VponUpon this answer the Prophet might happily obiect on this manner: How then shall the afflicted Iewes be able to liue in the mean season: the Lord answers by a distinctiō thus; The vniust man puffs vp himselfe with vaine confidence, but the iust man shall liue by his faith.

For the better vnderstanding of the words, fiue things are in order to be explaned. The first, what is meant by the iust man. Iustice mentioned in the word is twofold: the iustice of the law, and the iustice of the Gospel. The iustice of the law hath in it all the points and parts of iustice, and all the perfection of all parts: and it was neuer found in any vponupon earth except Adam and Christ. The iustice of the Gospel, hath all the parts of true iustice, but it wants the full perfection of parts: as a childe hath all the parts of a man in the infancie, though it want perfection of stature and talnesse. And this kind of iustice is nothing else, but the conuersion of a sinner, with a purpose, will, & endeauour to please God, according to all the commā dements of the Law. Thus was Noe iust, Iob,Luk. 1.…; Iob 1.…. Zacharie and Elizabeth: and thus must the iust man be taken in this place for one that turnes to God, & by grace indeauours to please God, according to the whole law of God in his place and calling.

The second point to be considered is, what life is here meant? As death is here twofold, the first and the second; so is life. The first is the coniunction of the bodie and the soule, the second is the coniunction of the whole man with God. The first is called naturall, the second spirituall or eternall life: and both are meant in this place. For Paul brings this very text to proue the iustification of a sinner by faith;Rom. 1.17. Gal. 7.11. and iustification is a part of spirituall life: because it is the acceptation of a sinner to eternall life. And for this cause the prophet saith, The iust man shall liue, hauing relation not onelyonly to the time of affliction then to come, but also to eternall life.

The third point to be considered is, what is the faith here meant? And that is iustifying or sauing faith; because we must liue by the same faith, whereby we are saued. And faith hath his effect not onelyonly after this life, but also in this life. We must liue first by it before we can be saued by it. Paul therefore in his own example expounding this text, saith,Gal. 1.20. And in that I liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen himselfe for me.

The fourth point is the construction of the wordes; and that is two waies. The first is thus, The iust by faith, shall liue: the words by faith, being ioyned vponupon the word lust. And then the sense is this: He that is iust by his faith, shall liue, or hauehave eternall life. The second is thus; The iust, shall liue by his faith: the words by faith, being ioyned to the words shall liue: & then the sense is this: The iust while he liues in this world, he shall liue by his faith. This latter construction and sense, I rather choose and imbrace, because Paul,Gal. 3.11, 12. cuē in this sense brings this text to prooue that life eternall, and consequently iustification comes not by working according to the law, but by beleeuing, and he makes an exposition betweene liuing by faith, and liuing by workes.

The fifth and last point to be considered is, How a man should liue by faith. Because this last point is of great moment, I will spend some time in the explaning of it. That a man then may liue by his faith, two things are required: the first, that faith be rightly conceiued & grounded in the heart; the second, that after it is once conceiued, it Raigne and rule in the heart. That faith may rightly be conceiued, two things are required. The first is the knowledge of the word of God, for faith stands in relation to the word: & the word alone is the foūdation of our faith. Hereupon the word is called the foundation of the Prophets & Apostles. Eph. 1.18.By light of naturall reason we vnderstand, that the world had a beginning and was made of God. Yet cānot reason breed in vsus a certen perswasion of this point, but onelyonly the testimonie of the word of God: and therefore it is saide, By faith we vnderstand that the world was ordained by God. Heb. 11.3.And this made Dauid say, In God I wil praise his word. Psal. 56.4.Furthermore, in the Word three things are to be knowne, precepts or commaundements, because they teach obediēce: threatnings, because they restraine disobedience: promises, because they serue to confirme vsus in our obedience. Againe, promises are either principall or lesse-principall. The maine or principal promise is that, in which God offereth and reuealeth righteousnesse and life euerlasting by Christ. Within this promise is contained the graunt of remission of our sinnes, of necessarie patience, of the assistāce of the spirit of God, and of all gifts that are inseparably ioyned with faith. Promises lesse-principall are concerning deliuerances in temptations, safetie in daungers, health, wealth, libertie, peace, &c. And these must all be vnderstoode with an exception of the crosse and correction: and they shal so farre forth be accomplished as they serue for Gods glorie and the good of them that beleeue. Now all these heads & points of the word of God must be knowne, and that in some particular sort, that a man may liue by his faith.

The second thing required for the right conceiuing of faith is, after the word of God is once known, To trust God vponupon his word: yea to depend vponupon it, & to build vponupon it. This is the first & principall worke of true faith: & it is called by Paul the obedience of faith: Rom. 1.5.and it is made the end and scope of the preaching of the Gospell: and not without cause. For this is the first and principal honour of god to beleeue him vponupon his bare worde; and thereby to make a cōfession of the truth of God. This the deuill knew right well: and therefore the first thing that he sought to ouerthrow in Adam, was his faith in the word of God: and the scope of the first temptation, wherby he assaulted our Sauiour Christ,Math. 4.3. was to ouerthrow that faith & confidēce he had in his father: saying, if thou be the sonne of God, commaund that these stones be made bread: but this thou canst not doe: therefore thou art not the sonne of God.

That this obedience, which we giuegive to God by trusting his very word, may be right obedience, it must hauehave sixe conditions. First of al, it must be absolute, for we must (as it were) shut vp our owne eyes, and simply without any more ado trust god vpō his bare & naked word, and suffer our selues to be ledde by it. In naturall things experience is first, and then faith comes afterward. And Thomas following nature desired first to feele, before he would beleeue. But God must be trusted, though that which he saith be against reason and experience. Thus Abraham beleeued God against all humane hope. Rom. 4.18.The secōd cōdition is, that this obediēce must be sincere. For we must trust Gods word for it selfe, because it is Gods word; all byrespects set apart. They, which are as the stony groūd receiue Gods word and reioyce in it: and yet afterward in time of temptation goe awrie. The reason is, because they receiue the word, & reioyce in it not properly for it self, but in respect of honour, profite,Luk. 8.13. or pleasure, which they looke to reape thereby. Iohn the Baptist was a burning candle:Ioh. 5.35. and the Iewes reioyced in his light, onelyonly in respect of the noualtie of it: and therefore the holy ghost saith, they reioyced in it but for a season. The third condition is, that we must trust God not in a part, but in his whole word: and therefore many faile in their faith, that are cō tent to trust him in his promises of merciemercy & saluation, but list not to beleeue him in his commaundements and threats. The fourth condition is, that we must trust God in his word, with al our hearts, that it may take deepe roote and be an ingrafted word.Iam. 1.…. It is not sufficient for vsus to hauehave a taste of the good word of God, and to receiue it with duplicate page duplicate page ioy vnles we thoroughly and soundly build and relie our selues vponupon it. The fifth condition is, that this trusting of God must be with an honest heart, that is, with an heart in which there is a distinct and setled purpose not to sinne, but in all things to doe the will of God. The good hearers are they which receiue the word with an honest and good heart. Luk. 8.15.Without this can no man possibly liue by faith. He that puts away his good conscience, makes shipwrack of his faith. It is godlinesse alone that hath the promises of this life and the life to come.1. Tim. 1.19. And none can liue the life of faith, but he that is a iust man. After that men hauehave made some good proceedings, and doe know the word, receiue it, reioyce in it,Heb. 3.38. & bring forth some fruit: if the heart for all this be euill, it will cause them at length to depart frō God, by distrusting or by denying credence to his word. The sixth condition is, that the obedience of faith must be stable and constant. The Lord saith,Heb. 10.38. my soule hath no pleasure in them that withdraw themselues, that is, which for a time beleeue God, and afterward pull backe their foot and goe backe from their faith.

Seeing this is the right way to cōceiue faith, to know the word of god and to trust him vponupon the same word, all such as would liue by faith, must hauehave their harts kindled with a desire to doe the things before named, specially to giuegive credence to eueryevery word of God. We may not forsake God for any creature: now we forsake him, when we distrust him in his word. Againe not to beleeue God, is very Atheisme. For by this meanes God is made a lyar, and his glorie and maiestie is abolished. It is the greatest part of our glorie to beleeue God:Joh. 3.31. as Christ saith, He that receiues his testimonie, puts to his seale, that God is true: that is, giues vntounto God, as it were, a testimonial of his truth, and thereto puts his hand and seale. And what greater honour can there be then this, that the creature should giuegive testimonie to the creator?

Thus much of the conceiuing of faith: now followes the Raigne of faith. The raigne of faith is, when it beares rule & sway in heart and life. For where faith is, there neither thought, will, affection, nor lust raigns, but faith alone. It raignes by two actions. First of all it mooues & makes vsus to attend on the calling of God, & yeeld subiection to him in all his commandements. Paul saith,Rom. 3.…. that faith establisheth the law: and one reasō is; because it makes vsus doe that which the lawe prescribes. Again Paul saith, that his weapons are spirituall and mightie, bringing eueryevery thought in subiection to God. Now these mightie weapons are the word of god,2. Cor. … preached and beleeued. He that is borne of God can not sinne,…. Ioh. 3.9. because the seede of God remaines in him, that is, the word mingled with faith.Heb. 1….7. Noah his faith made him build an Arke at Gods commaundement:Gen. 8.16. after it was made, to enter into it, and not to dare to come out of it till he had warrant from God. Abrahams faith made him forsake his cuntrey and kindred at Gods commaundement, and goe, he knew not whether. And that good obedience may be performed to eueryevery commandement of God, faith works two things in vsus,Psal. 119.11. Act. 16.31. memorie, attention. Memorie, whereby Gods word is laid vp in the heart; that it may be drawne out to vse when occasion shall be offered. Attention is, when faith makes vsus seriously to consider and to beleeue that the commandement of God is a cōmandement not for forme but in truth, and that it doth indeede pertaine to vsus. An example of both these actions of faith we hauehave in Ioseph, who whē he was tempted to folly of Potiphars wife, answered,Gen. 39.9. Shal I doe this wickednes, AND SINNE AGAINST GOD. Marke here how his mind was filled and possessed with a thought and consideration of Gods commandement.

The second action of faith wherby it raignes in the heart is, to establish and confirme them that beleeue in their obedience and subiection to God. And this it doth, by presenting Gods promises to the minde. For by meanes of them it worketh foure actions in the heart. First of all it makes vsus flie vntounto the true God alone, whose the promises are. Secondly it makes vsus to beleeue that God both can and will helpe vsus according to our neede. Thirdly it makes vsus to hope for his helpe, that is, for good successe in prosperitie and deliuerance, or some mitigation of our euills in aduersitie, according to the tenour of his promises. Lastly though tē porall blessings faile, it makes vsus still to rest on God for merciemercy and for life euerlasting. And thus at all times it makes God to be our Refuge, our castle, our rocke, and tower of defence. Thus we see generally how faith raignes.

To proceede further: the iust man liues a double life, namely a spirituall life and a temporall, and both of them are led by faith; as I wil plainly manifest. Spirituall life, which is the beginning of eternall life, stands specially in foure things, Reconciliation with God, peace of conscience, ioy of the holy Ghost, and newnes of life. Touching reconciliation with God in Christ; it is reuealed, offered, and giuen vntounto vsus in the maine promises of the Gospel, and in the Sacraments: and it is no way in this world made ours and holden of vsus, but by our faith. And in the case of our reconciliation with God, faith hath two actions, one to receiue it, the other to assure vsus of it.

Touching the first, faith apprehends and receiues reconciliation on this manner. First of all the spirit of God works in men a gēnerall faith of the law and the threatnings thereof,…. ….15. and it is called the spirit of bondage to feare. Because it causeth in vsus a sight of our sinnes, an apprehension of Gods anger, feare of due and deserued condemnation, despaire of our selues in respect of our selues. This beeing done, the same spirit worketh in vsus an other faith called sauing or iustifying faith, and it apprehendeth or receiueth Christ with his benefites, by certaine steppes and degrees, and they are specially three. For first of all vponupon a thorough touch and liuely sense of our miserie, there ariseth in the minde an earnest and serious meditatiō of the promise of merciemercy and the benefites therein offered: and it is called the opening or pearcing of the eare. Psal. ….….Then in the second place there followes a purpose, will, desire, and indeauour to beleeue vponupon consideration of the commaundement of God that biddes vsus to beleeue and apply the promise to our selues.1. Ioh. 3.23. And further this will and desire shewes it selfe by instant and serious inuocation, which is nothing else but a flying from the condemning sentence of the lawe to the throne of grace for merciemercy.Heb. 4.16. Thirdly after this, there followes in processe of time, a setling and quieting of the minde touching Christ and his benefits vponupon some assurance thereof, wrought and conceiued in the minde by the spirit of God.Isa. 26.3. And this third degree is called a stablished thought. On this manner come we by degrees to receiue Christ for our full reconciliation with God. For, when vponupon the commandement to beleeue, we doe in any measure beleeue Christ to be our Christ, he is our Christ indeede according to the tenour of the Euangelicall couenant. Thus faith apprehending Christ for our reconciliation with God, becomes a victorious conquerour & preuailes against the Law, Satan, hell, death, condemnation,1. Ioh. 5.4. and all our spirituall enemies: and thus eueryevery beleeuer is aboue the Law, sinne, hell, death, euen in this life.

The second action of faith in the case of our reconciliation with God, is to certifie and assure vsus in conscience thereof: and that is done by a practicall syllogisme, which faith frames in the minde on this manner:

He that beleeues the gospel, shall hauehave all the benefits and blessing of God promised therein;

But I beleeue the Gospell, and I beleeue in Christ:

Therefore the benefits promised therein, are mine.

The major or first part of this reason, is the voice of the Gospel: the minor or the second part is the voice of the beleeuing heart, which subiecteth it selfe in wil and affection to the commandement which biddes vsus beleeue in Christ: and this is the acte of speciall faith. And we may not thinke that this voice of the beleeuing heart is a false alarum. For he that truly beleeues hath his minde and conscience supernaturally inlightened to discerne that he beleeues. The third part, or the conclusion is the foundation of all our ioy and spirituall comfort. For it containes in it the chiefest certentie of our adoption and saluation that can be had in this life, namely the certentie of faith, whence followes in a lower degree in the second place, the certentie that is by workes. And thus doth faith certifie all such as truely beleeue that they are the children of God.

Out of the former conclusion, or out of the certentie which is by faith, followes a full and liuely certentie of the doctrine of the Gospel, worthie consideration; on this manner. There is a three-fold certentie: the first is certentie of reason or of generall faith, when a man by force of argument is conuicted of the certentie of the doctrine of the Bible. This may be in the wicked and vngodly without faith in Christ. After this, in the elect by a more speciall worke of Gods spirit, followes a faith in Christ, and the certentie of iustifying or speciall faith expressed in the conclusion of the former syllogisme. Thirdly after this certentie of speciall faith followes an other experimental certentie of the truth of the Bible, which also faith concludes on this manner:

That doctrine which assures vsus to be Gods children is certenly of God:

But the doctrine of the Gospell, beleeued or mingled with our faith, assures vsus to be Gods children Therefore it is of God.

The major is graunted of all: the minor is in effect the conclusion of the former syllogisme, and it is knowne by an experience of that spirituall comfort which the godly feele in their hearts. The conclusion sets downe the certentie of the Bible vponupon a further ground, then any wit or learning of man can attaine vntounto without the spirit of grace, namely vponupon an inward assurance of our reconciliation with God. Of this certentie our Sauiour Christ speakes notably, If any man will doe my fathers will, Ioh. 7.17.that is, beleeue it, and subiect himselfe to it, he shall know [namely by that comfort which he shall feele vponupon his subiection] of the doctrine, whether it be of God, or whether I speake of my selfe. And Paul saith,1 Cor. 2.14. that the spirituall man, that is, one regenerate by the spirit of God, iudgeth all things. Hence it followes, that such as desire to be setled for their religion, and such as desire to be good and profitable students in Diuinitie, must first of all humble thē selues and indeauour in their hearts truly to beleeue in Christ. Because hence flowes the best experience of the certentie and consequently of the vnspeakable excellencie of the Bible.

Thus then we see, how we are to receiue, hold, and inioy our Reconciliation with god in Christ, by no other thing within vsus, but by meanes of our faith alone. And therefore we must hauehave speciall care, that we may by the vse of Gods meanes attaine to a liuely faith. And for this cause we must do two things: first we are to labour to be conuicted in conscience of the certentie of the word. This done, we must thē subiect our wils to the commandement of God that biddes vsus beleeue in Christ: we must bewaile our vnbeleefe: we must striue against the same, and pray vntounto God to confirme and increase our faith, by establishing our hearts in his louelove.

The second part of spirituall life is Peace of conscience, which is nothing else but a cōstant & stable tranquilitie of minde, when the cōscience doth not accuse but excuse: and when neither hell, death, condemnation, nor any danger is feared ouermuch. This peace was in Dauid,Psal. 3.5. when he said, I laid me down & slept, and rose againe, in the middest of manifold daungers. This peace is of great excellencie, for it is the peace of God: Phil. 4.7.it is one part of the kingdome of God:Rom. 4.17. it passeth all vnderstanding: it is in stead of a guard to keepe our hearts & minds in Christ. Now this excellent peace springs out of our faith, whereby we beleeue our reconciliation with god. Rom. 5.1. Beeing iustified by faith we hauehave peace with God. 1. Chron. 20.20. Trust in the Lord and ye shall be secure. Yea, as our faith is, so is our peace: no faith, no peace: liuely faith, liuely peace: constant faith, constant peace: faith in life, peace in life: faith in death, peace in death: so as we may say with Simeon; Lord, now lettest thou thy seruant depart in peace.

The third part of spirituall life is,Phil. 3.1. the ioy of the Holy Ghost: and that is to reioyce in God because he is our God, and in Christ because he is our Christ. And this kind of ioy is not taken from vsus or abated in afflictions, but rather increased. Rom. 5.3. We reioyce in tribulatiōs. And Hebr. 10.34. Ye endured the spoyling of your goods with ioy. Now, our faith in the promise of life is the mother and breeder of this ioy, which ariseth of that happie and blessed conclusion that faith frames in the mind; I beleeue: therfore the blessings of God promised in the Gospel, are mine.1. Pet. 1.8. Thus saith Saint Peter, Beleeuing ye reioyce with ioy vnspeakable and glorious. Again the continuance and increase of our faith, is the increase of this ioy.

The last part of spirituall life is, newnesse of life and conuersation, whereby we are borne anew, and made new creatures: not because the substance of bodie and soule is changed, but because the image of God is restored. Now this change both for the whole and for the parts thereof, is by faith. Touching the whole: Men as they are new creatures hauehave their beginning from the word of promise, or from Christ crucified who is propounded in the promise, and that as the said word, or Christ is apprehended by faith. Act. 15.9. Your hearts beeing purified by faith. 1. Ioh. 3.3. He which hath this hope, purifieth himselfe. 1. Pet. 1.22. Your soules are purified in obeying the truth. And again, Being borne anew of the immortall seede of the word.

The parts of newnesse of life are specially three: True wisedome, good affections, good workes. True wisdome is to aduise of good things, and to vse good meanes for the execution thereof. This wisdome ariseth of our faith in the word of God. Dauid saith he vvas vviser then his teachers, and vviser then the auncient: and he renders the cause therof from the worke of his faith. For thy testimonies are euer with me, and they are my meditation. Psal. 98.99.Out of the same fountaine spring all good affections. The louelove wherby we louelove God, comes of our faith, beleeuing the louelove wherewith God loueth vsus. The perswasion of the forgiuenesse of many sinnes in the woman that washed Christs feete with her teares,Luk. 7.47. caused her to shewe much louelove to Christ. Godly sorrow, when the heart is grieued properly for the offence duplicate page duplicate page of God, ariseth of faith apprehending and beleeuing the merciemercy of God in Christ. And in eueryevery good worke, there is a threefold action of faith required. First there is required an acte of generall faith, which is to beleeue that the worke to be done in his kind pleaseth god. Rom. 14.23. VVhatsoeuer is not of faith is sinne. The second is an acte of iustifying faith, which is to purge the heart, and to cause it to bring foorth the good worke to be done. Psal. 116.10. I beleeued, therefore I spake. The third is also an act of iustifying faith, and that is when the worke is done, to apprehend Christ who by his merit is to couer the defect of the worke: because no work of ours can please God without remission of sinne.

Thus newnes of life with all the parts thereof, hath his offspring of our faith. Yea after that a man is once made a new creature, faith giues him his life and sense: faith is the eye of the minde, whereby we behold Christ in the word and sacraments. By this faith Abraham saw the day of Christ and reioyced.Ioh. 8.56. With this eye we may sufficiently beholde Christ; and bodily sight in this case is not necessarie for the time of this life: therefore Christ saith,Ioh. 20.25. Blessed are they which hauehave not seene and hauehave beleeued. Againe faith is the hand of the soule, whereby we lay holde on Christ and receiue him with all his benefits. It is the mouth of the heart, whereby we feed on Christ, eating his bodie and drinking his blood to eternall life. It is the feete of the soule,Gen. 5.…. that makes vsus walke with God. Lastly it is a means to bring vsus into familiaritie with God. For it is an eare whereby we heare God speak to vsus in his word; and it is as it were the tongue of the soule, whereby we speake to God by Inuocation of his holy name.

To goe yet further, Spirituall life is most of all manifest in afflictions and temptations, in the bearing whereof faith raignes: and that by a threefold action. First of all it makes vsus to depend on gods promises, and to trust God without limitation. For it doth not limit God to any set time of deliuerance, but leaues all to God.Isa. 16.28. He that beleeues, doth not make hast. Dan. 9.Daniel waited 70 yeares for deliuerance out of captiuitie in Babylon, and then finding the time of deliuerance to be at hand, he praied to God for the same.2 Againe faith doth not limit God to any meanes of deliuerance. God made promise to Abraham of a blessed seede. For the verifying of this promise he gaue him Isaac in his old age. This don, he commands him to offer his onelyonly sonne in sacrifice. A grieuous crosse: for by this meanes all hope is cut off, touching the promised seede. Yet by faith Abraham still beleeuees the promise, and that in the very offering of his sonne. Lastly,3 faith doth not limit God for the measure of affliction. Iob saith, He will trust in God, Iob 4.though he kill him. It was a grieuous affliction for Dauid to be driuen out of his kingdome by his owne son, yet marke what he saith in the flight: If he say, 2. Sam. 15.26.I hauehave no delight in thee, behold here I am, let him doe vntounto me as shall seeme good in his eyes. The second action of faith is to make vsus beleeue the promises of God, when we feele the contrarie, and in one contrarie to beleeue an other. Whē we feele our owne sinnes, it makes vsus beleeue our iustification: when we feele our wretchednesse and miserie, it makes vsus beleeue our happinesse: when we feele nothing but death, it makes vsus beleeue our eternall saluation: when we apprehend Gods anger and feele him to be our enemie, it makes vsus to apprehende his merciemercy and to beleeue his fatherly kindnesse. When Christ was forsaken of God, he euen then by his faith beleeues God to be his God. The third action of faith in afflictions, is to assure vsus of Gods presence, and to beholde him with the eyes of faith. Thus Dauid saith,Psal. 16.18. I hauehave set the Lord alwaies before me: for he is at my right hand. Moses left Egypt and feared not the wrath of the king:Heb. 11.27. because he saw him that was inuisible. When the seruant of Elisha feared ouer much the host of the king of Syria that compassed the towne of Dothan,…. Reg. 6.19. the Prophet praies to God for him that his eyes might be opened, to see the fierie charets of the Angels of God protecting him: and we likewise are to pray to God, that the eyes of our minds may be opened to beleeue and to acknowledge the same or the like protection. And thus are men to liue by faith in the midst of their afflictions.

By this which hath beene said, we are admonished first of all to acquaint our selues with the promises of God, as they are recorded in the bookes of the Prophets and Apostles: secondly at all times to build vponupon them by our faith, and not to suffer our selues to be drawne from them, though all temporall blessings of God faile vsus, yea health and life it selfe. This is to arme our selues with a shield against all the fierie darts of the deuill, and to put on a breast-plate that will saue the heart and life,Eph. 6.16. 1. Thest. 5.8. though otherwise in temptations we be grieuously maimed and foyled.

Thus much of spirituall life. That our temporall life is lead by faith, I make it thus manifest. Temporall life is preserued and maintained by an honest calling: eueryevery calling hath his labour & work: and the labour of all callings hath miserie and trouble for his companion and fellow; and in all these faith raignes and beares the sway in them that beleeue.

For the first, that is for the choosing and holding of our callings with good conscience, there is required a double vse of faith. For we must hauehave a faith, wherby we must be assured that our callings are good & lawfull in themselues: as Paul saith, VVhat soeuer is not of faith, is sinne. For the setling of this faith, this rule must be remembered, That offices and callings which serue to preserue the good estate of any familie, Church, or commonwealth, are lawfull and of God: because these are estates ordained of God, and established in the commaundements of the morall law, specially in the first, fifth, and sixth commandements. Againe faith is required, wherby eueryevery man must beleeue that the calling in which he is, is the particular calling in which God will be serued of him. For vnlesse the conscience be setled in this, no good worke can be done in any calling. And for the better establishing of the conscience, an other rule must be remē bred, That they which are furnished with gifts for their callings, namely aptnesse and willingnes, and are thereunto called or set apart by men whome it concernes to call, are indeede called of God. Thus the Elders of Ephesus,Act. 20.28. hauing gifts to feede, and being not called of God immediatly, but by men, are said to be made ouerseers by the holy Ghost. And Paul saith,2 Cor ….1…. 1 Tim. 4. that God committed not onelyonly to himselfe but also to Timothie the ministerie of reconciliation: and yet was Timothie not called immediatly of God, but by men. And thus, in all other offices and conditions of life, he that hath gifts sit for his place, and is in good manner called thereto by them whose dutie it is to call, may assure himselfe, that he is called of God. And from this double faith & perswasion, that our calling is lawfull in it selfe, and lawfull or pleasing God in respect of vsus, ariseth an assurance of the presence of God, and of his protection, whē we walke in the duties of our callings.

In the labour and worke of our calling there is required a double action of saith. The first is to order our labours, that they be done in good manner, that is, in obedience, and to good endes, that is, to Gods glorie, and to the good of men with whom we liue.Heb. 11.7. In this respect is Nohe said to build an Arke by faith, and good princes to order their commō wealths, & in way of protection to make warre with their enemies:… 33.34. and thus must eueryevery man of eueryevery office, calling, trade, occupation, doe his dutie by faith. The second action of faith is, in our daiely labours to restraine & moderate our care. Men commonly take vponupon them a double care; one is to doe the workes and labours of their callings; the other is to procure a blessing & good successe to their foresaide labours. But faith in Gods word where it raignes, it stirs vp the hearts of men onelyonly to the first care, which is in the performance of their painefull labours and duties, and it restraines them from the second, causing them to leaue it to God. For when men hauehave done the dutie that appertaines vntounto them, thē faith makes them without any more adoe, to waite for a blessing on god. To this purpose the holy Ghost saith, Cast thy burthen on the Lord and he shall nourish thee. Psal. 55.23.Againe,Phil. 4.6. Be nothing carefull, but in all things let your requests be shewed vntounto God in prayer and supplication with thanksgiuing: &,… Pet. 5.7. Cast your care on God. Now this faith, wherby we depend on God for the successe of our labours, hath an infallible ground, namely, That God best knowes our wants, and he will giuegive vntounto vsus all things which he in his wisdome knows to be necessarie. Christ saith,Math. 6.32. Your heauē ly father knoweth that you hauehave neede of these things, that is, food and rayment. 1. Pet. 5.7.Againe, He careth for you: Psal. 34.9.&, nothing shall be wanting vntounto thē that feare God. If men would by faith build on these promises, they should not neede like drudges of the world to foyle and spend themselues, & the best part of their daies in worldly cares, as they doe. For they should hauehave a greater blessing of God with lesse care, if they would trust him: and they should hauehave farre more time then they hauehave to care for heauen and heauenly things.

Thirdly and lastly, eueryevery calling since the fall of Adam hath miserie and affliction to be his companion. And for the quiet bearing of the miseries of eueryevery calling, faith is of great moment. For it workes patience by perswading and setling our mindes in two things: the first, that God is well pleased with vsus, and that we are reconciled to God in Christ: the second, that all our miseries shall in the ende turne to our good & euerlasting saluation. And where these two perswasions take place, there is contentation in any estate.

Thus much for the meaning of the text: nowe followes the vse. The first and principall vse concernes the information of our iudgement, in the maine point of our saluation. For hence Paul hath taught vsus to gather, that a sinner is iustified before God by his faith, without the workes of the lawe. And he disputes on this manner: If a sinner be iustified by faith, he is not iustified by the lawe: Gal. 3.11, 12.but a sinner is iustified by faith: therefore he is not iustified by the law. The conclusion is propounded in the eleuen verse of the 3. chapter to the Galatians. The major is confirmed in the 12. verse by the diuers manner of iustifying: The law (saith Paul) iustifieth by doing, not by beleeuing: and faith iustifieth not by doing, but by beleeuing. The minor is confirmed in the 11. verse by the testimonie of the prophet Habacuk: The iust shall liue by his faith. And whereas the Papists of our time say that Paul in this argument disputes onelyonly against such workes of the law as are done by nature, but not by grace: they erre and are deceiued. For he opposeth not workes of nature and works of grace, but workes and faith doing and beleeuing: and the prophet saith very plainely, and marke it; that the iust man, who is a doer of the workes of grace, is iustified and liues not by his workes, but by his faith. Againe, where they make a double iustification; one whereby a sinner is made a iust man, the other whereby a iust man is made more iust: and teach that the first is by faith without works, and the second by faith and workes, they erre likewise. For not onelyonly a sinner vnconuerted, but the iust man stands iust, and is still iustified by his faith without his workes. Paul when he alleadged this text knew but of one iustification, whether we respect the beginning or the continuance and the accomplishment thereof.

Secondly, hence may be learned the right way of reformation of our liues. In this reformation two things are required: an Examination, and a change. If we examine our liues by this text, we shall finde two maine faults and aberrations in the liues of men. The first is, that they reiect & put away the rule of direction that serues for the ordering of their liues. And this they doe, when they doe not beleeue and trust God in his word. And we may not thinke, that this our vnbeleefe is a small matter: because it is a mother sinne of all other sinnes: and it is the principall law of the kingdome of darknes, not to beleeue God. Hereupon our enemie Satan endeauoured by all meanes to imprint this lesson of vnbeleefe in the mindes of our first parents: and hauing effected his purpose, he euer since endeauoured to make this sinne to raigne in the liues of men. It raignes commonly by seauen especiall fruits or sinnes. The first is Atheisme, when men denie God and his word. Atheisme hath two parts: Epicurisme and Temporising. Epicurisme is, when men contemning Gods commādements, threatnings, promises, care for nothing but meat, drinke, and pleasures. Temporising is, when men imbrace religion on-so farre forth as they are forced by lawes and times, and no otherwise. These are the common sinnes of our daies. The second fruite is Heresie, and that is, when men distrust God in some article of faith. This fruit abounds in this last age of the world: because in these times the deuill hath reuiued the heresies of the former ages. The third fruit is Apostasie, and that is when men chaunge their faith and religion. And this change is made, when the euill heart of vnbeleefe causeth them to depart from the liuing God.Heb. 3.12. This hath beene the fault of the people of this land in the daies of persecution. The fourth fruit is Hypocrisie, which is to make a shew and pretence of faith, and to want the power of it in honest and godly conuersation: or againe, hypocrisie is nothing else but the vnbeleefe of the heart couered ouer with the false appearance of faith. And it is the common sinne of these times, in which a formall or ceremoniall faith and ceremonial repentance beare a great sway. For mē make the highest degree of profession that can be, when they come to the Lords table: and yet afterward take to themselues libertie to liue and doe as they list. The fifth fruit is carnall securitie, when men vponupon cō tempt of the iudgements of God, and threatnings of his word, goe on still in their sinnes, flattering and soothing themselues. Thus the sonnes in law of Lot,Gen. 19.4. when they heard of the destruction of Sodome, esteemed it but as a mockerie. Thus did the Iewes make a league with hell and death,Isa. 28.15. Math. 25.37. and saide with themselues that the scourges of God should not come at them. And in this last age of the world, men shall wholly addict themselues to pleasures and profits, thinking nothing of any iudgement of God, till vengeance befall them. The sixth is wilfull ignorance of the will and word of God. For the deuill blinds the mindes of vnbeleeuers, that the light of the Gospel shine not vntounto them.2. Cor 4.4. This is the fault of our common people, who commonly hold an opinion, that it belongs not to thē to know the word of God: because they are not learned (as they say:) or because they hauehave other businesse to thinke on. The last fruit is worldlines, and that is when men mind nothing but worldly matters. And this comes of the want of faith in the prouidence of God.Math. 6.30. These are the principal fruits of vnbeleefe, whereby it may easily be discerned and discried where it is. And if any man thinke himselfe to hauehave a fulnesse and perfection of faith, as many doe; euen this one thing is a sufficient argument of his vnbeleefe. For it is the first stepp to faith, to see in our selues the wāt of faith.

The second maine aberration in the liues of men is, that they set vp false Rules to order their liues by: and they are foure. The first is the light of naturall reason. For many are of opinion, that it is sufficient to the pleasing of God, if they liue ciuilly, that is, doe iustice to eueryevery man, and liue peaceably, hurting none. This is the blinde Diuinitie of the world, that if they carrie themselues thus and thus, whatsoeuer their sinnes be, God will hold them excused. But they are farre wide: for in a life acceptable to God, faith is required; the light of reason will not serue the turne. Paul saith,Rom. 8.5. The wisdome of the naturall man is enmitie to God: 1. Cor. 1.14.and he can not discerne the things of God. The Pharisies had ciuil iustice and goodnes: yet saith Christ, except your iustice exceede theirs, ye cannot enter into the kingdome of heauen.

The second false Rule is Sense, that is, seeing and feeling: by this men commonly liue. If we enioy the good blessings of God, health, wealth, libertie, peace, honour, good report, then we can trust God: but if he withdraw his blessings and present himselfe to vsus with an emptie hand, we trust him no longer, nay we murmure and despaire, and without feare of God vse any vnlawful means to releeue our selues. Thogh we hauehave his pretious word, yet doe we not trust him vponupon on his bare and naked word, vnlesse withall he lay downe vntounto vsus some good pawne, and make vsus to feele and enioy his good blessings. Againe if any man, that is our friend, make promise of helpe or deliuerance in any danger, we rest content and finde our selues much eased thereby: and yet the promises made by God in his word of helpe and deliuerance, though they be often read vntounto vsus, and often vrged, breede not the like contentation. He that on his death-bedde hath commended his children to some trustie friend, departs more quieted in minde, then if he had commended them without helpe of friend to God their best father. A man vponupon good securitie lendes to an other, an 100. pounds hoping for the principall with the increase at the yeares ende: yet dare he not skarse deliuer an 100. pence to the poore members of Christ, vponupon the promise and bond of God himselfe, who saith, He that giues to the poore, lends to the Lord, and he will returne the said gifts with a blessing. Now all this comes to passe, because men rather trust them whome they see, then God whom they neuer saw Moreouer it is a propertie of them that doe indeede beleeue, to iudge their estate by feeling: but herein they deceiue themselues. For we must liue by faith and not by feeling: and feeling is often deceitfull. Because such as finally fall away from God may hauehave a feeling, or tast of the good word of God,Heb. 6.2. and of the powers of the life to come.

The 3. false Rule is False faith, which is without or against the word. Thus the Turke liues by his false faith: the Iew by his: the Papist by his For he beleeues as wel the Traditions of men, as the word of God, and he puts his trust not onelyonly in God, but also in the creatures, namely Saints and Angels. Thus also do Magitians, sorcerers, witches, inchaunters, whatsoeuer they doe, by a satanicall faith in that couenant which they hauehave made with the deuill. And such persons as aske counsell of witches and wizzards, called cunning men and women; help themselues onelyonly by their false faith. For when they vse charmes or spells, or like Satanicall ceremonies, they cō monly finde successe and are helped of the euills that betide them. And that comes to passe on this manner. In the vse of the foresaide ceremonies prescribed and deliuered by witches, they hauehave a blind and erronious faith: vponupon their faith followes a Satanicall operation in effecting of the care desired For charmes or spells beeing but wordes hauehave no vertue in them to ease or help man or beast, either by creation or by any ordinance of God in his word: and therfore the effect they hauehave, is by the power of the deuill vponupon mans faith. Let our common people thinke on this, who though they much boast of their faith in Christ, yet when they are in any extremitie or danger, very commonly practise this Satanicall faith.

The last false rule is, the lust of the heart: and by this rule doe most men square their liues. The lust that cō monly rules is threefold: lust concerning bodily pleasure, lust of worldly wealth, lust of honour, as S. Iohn saith,1. Ioh. 2.…. Whatsoeuer is in the world, is the lust of the flesh, the lust of the eye, and the pride of life.

Thus much of the examination: now followes the change. That we may change our liues in respect of vnbeleefe, foure things are required. The first is, that we must acknowledge and bewaile our vnbeleefe with the manifold fruits thereof. And we hauehave good cause to doe so.Eph. 1.1. For by vnbeleefe the deuill erects his kingdome in mens hearts, and workes his pleasure in vsus and vponupon vsus. Secondly vnbeleefe corrupts & defiles all our actions whatsoeuer, though otherwise they be good and lawfull in themselues. Paul saith, that to vnbeleeuers all things are vncleane, Tit. 1.15.yea their minds and consciences are defiled. Thirdly vnbeleefe depriues vsus of the good blessings of god which otherwise we might enioy. If ye beleeue not, ye shall not be established, Isa 7.9.saith the Prophet.Mark. 6.…. In Capernaum Christ could doe no great wonders by reason of their vnbeleefe. Lastly vnbeleefe plucks downe vponupon men the plagues & iudgements of God.Num. 20.1…. Moses and Aaron were barred the land of Canaan for their vnbeleefe.2. King. …. A certaine prince was troden to death in the gates of Samaria, because he would not beleeue the word of the Lord by the mouth of Elisha.Luk 1.…. Zacharie was dumbe for a time because he would not beleeue the message of the angel. Many at this day, when the iudgements of God lie heauie on them, say presently they are fore spoken, and they crie out on this or that suspected witch. But such persons are often deceiued. For the great witch that doth them all the hurt, is the vnbeleefe of their hearts whereby they distrust God in his word: and this sinne alone, if there were no witches in the world, is sufficient alone to prouoke God to plague and punish vsus sundrie waies, and that grieuously. Therfore let vsus with bitternes of heart bewaile our vnbeleefe: and the rather, because it is a steppe to faith to acknowledge the want of faith.

The second thing to be done, is to make examination whether we be in conscience conuicted of the certentie of the word or no. If we be not, we must labour to be cōuinced. Because that naturall atheisme, whereby we doubt whether the bookes of the Prophets and Apostles be the word of God or no, hinders the certentie of faith. For the setling of the conscience in this point, these arguments may be vsed. The first: it is a principle in nature that there is a God: if there be a God, nature can say he is to be worshipped: if he be to be worshipped, he hath reuealed himselfe and his will to man, for otherwise he cannot be worshipped. And this reuelation is to be found in the writings of the Prophets and Apostles, and in no other writings of men: because we finde the doctrine of Scriptures to be agreeable to the very nature and maiestie of God, and so is no other doctrine or learning whatsoeuer. For it is the most auncient, and all other religions come far short of it. It is one and the same, euermore consenting with it selfe, without chaunge or alteration. The Apostles agree with the prophets: the Prophets with Moses: and all with the first reuelation made at the creation Againe aPsal. 10.6.11.13. & 14. 2. Luk. 18.11, 12. Apoc. 18.7. 1. Cor. 2.14. Math. 12.24. Psal. 7.8. Isa. 28.15. Luk. 12.19.45.it discouers and reueales the secret thoughts of men, that no art or learning can discouer: and this argues that it was penned by him who is the searcher of all hearts. The second argument is a wonderfull Euidence of the truth, not to be found in any other writings in the world. This euidence stands specially in eight things The first is, that the writers of Scriptures fully and plainely set downe their owne faults,Num. 20.12. Psal. 52. & 1.6 11. & 73. 11, 12. 1. Tim. 11.13. yea their chiefest faults, not sparing to shame themselues in mans reason: and this argues, that in writing they were guided by the spirit of trueth. The second is, that the books of Scriptures containe many mysteries aboue the reach of mans reason, yet not against reason: because we may discerne a truth in them, and that by grounds & principles of reason. The third, that the speeches of Scripture aime not at by-respects, but simply and absolutely giuegive and ascribe all glorie to God alone. The fourth is, that the Scriptures containe full and perfect doctrine for the pacifying, setling, and directing of the conscience in all things. The fifth is, the holinesse and puritie of the law of Moses, in that it accuseth and condemneth all men of sinne, and prescribeth perfect righteousnes. Herein it surpasseth the laws of all countries, common-wealths, kingdomes, whatsoeuer. The sixth is the wisdome that appeares in the pollicie or gouernment of the common-wealth of the Iewes set downe by Moses. The seuenth is a reconciliation of iustice and merciemercy propounded in the Gospel. For in Christ iustice and merciemercy meete, and iustice after a sort giues place to merciemercy. The eight thing wherein this euidence of trueth appeares, is the consent of Scripture with it selfe: for doctrine agrees with historie, and eueryevery part with eueryevery part. This manifold euidence of truth shewes that scripture is from the god of truth. If any say, that they finde no such euidence in Scripture, I answer it is their owne fault: for if they would seriously read the Scriptures with praier to God, it would appeare. The third argument is the Efficacie of the word: which appeares on this manner.Heb. 4.12. 2. Cor. 10. Gods word is flat contrarie to the nature and corrupt disposition of man: and yet for all this, when, being preached, it conuinceth and condemneth men of sinne; it turneth and conuerteth them to it selfe, and causeth them to liue and die in the louelove and obedience therof. This could it neuer doe, vnlesse it were of diuine operation. The fourth argument is, that the Prophets and Apostles wrought miracles for the ratifying and confirming of their doctrine. Now these miracles surpasse the strēgth of nature, and were immediately from God: and therefore the doctrine thereby confirmed, was also of God. The fifth and last is, that the writings of the prophets and1. King. 13.2. Apostles containe many prophecies or predictions of things to come, that none could foresee or foretell, but God.Isa. 44. end. The name of Iosias & his doings are foretold 330. yeares before he was borne. Cyrus & his doings are mentioned more▪ then an 100. yeares before his birth: now these and the like prophecies argue that the whole doctrine is of God. By these and like arguments, are all that inwardly doubt of the word of God, to settle and stablish their consciences.

This done: then followes the third point, and that is, that we must search and inquire what is the substance and scope of the worde of god. The scope of the whole Bible is Christ with his benefits, and he is reuealed, propounded, and offered vntounto vsus in the maine promise of the word: the tenour whereof is, That God will giuegive remission of sinnes and life euerlasting to such as will beleeue in Christ. To this main promise, God hath added a maine commaundement, which biddes vsus to beleeue the said promise,2. Ioh. 3.23. or to applie Christ with his benefits vntounto our selues. Now then our third dutie is, to subiect our hearts and wills to this commaundement that biddes vsus beleeue in Christ. This is the subiection of faith, of which two things must be obserued. One is, that this is the first subiection that we can giuegive to God, to trust him vponupon his promise for the pardon of our sinnes, and for life eternall. And from this subiection of faith ariseth our subiection to the whole word. In Christ are all the promises of God, yea and amen:2. Cor. 1.…. the law and the obedience of all the commaundements thereof is established by faith: without Christ no good thing can be done. The second point is, that this subiection is easie in respect of that subiection which the law requires. The perfect obedience of the law is impossible to all men except Christ, yea to such as are borne anewe of the Holy Ghost, though for the time of this life, they desire it neuer so earnestly. Yet faith in Christ and repentance is so farre forth possible to all that will and desire it, that whosoeuer doth seriously but wil to and be conuerted, doth indeede beleeue and is conuerted, and doth please God, and shall not perish eternally; although the beginning of this faith and conuersion be weake; so it be in truth and not counterfeit. Isa. 1.19. If ye will and obey, ye shall eate the good things of the land. Luke 11.13. Your heauenly father giueth the holy Ghost to them that desire him. Math. 11. My yoke is easie and my burden light. Therefore let vsus trie our selues whether we hauehave a will to subiect our selues to the word of God, that biddes vsus beleeue in Christ. Neuerthelesse we may not thinke that this will to beleeue is in our power. For it is by the speciall merciemercy of God stirred vp in the hearts of the Elect, by the operation of the Holy Ghost.

The fourth and last thing in this change is, that faith in Christ, or in the word beleeued, must raigne and rule in the heart: bringing the whole man in subiection to the whole word of god. And this faith in Christ doth: because when it is once setled in the heart, it workes in vsus a ful and setled faith of eueryevery part of the word of God; namely of his precepts and of his threats. Here then our dutie is to subiect our selues by meanes of our faith to the whole word: and to suffer nothing within vsus but it alone to beare sway.Col. 3.27. This is the will of God: let the word of God dwell in you plentifully. The good groūd yelds it selfe & giues place, that the seed may take deepe roote. It is a blessed thing to hauehave the kingdome of God erected in our hearts: now this kingdome is erected, when the word of God keepes all the powers of bodie and soule in subiection. And when our faith in Christ brings our thoughts, affections, words, deedes, sufferings in subiection to the word of God, then we liue by faith.

The third vse followeth: in that we are to liue by our faith, we are taught to seeke for knowledge of the wil and word of God, & daily to increase in the same knowledg; specially to acquaint our selues with the commaundements of God that concerne vsus, with his promises, and threatnings. For faith is the life of our soules, & the word is the life of faith: because it is first kindled and afterward confirmed by the hearing of Gods word. Again the word moderates our faith, that we beleeue not more then we should, or come short in beleeuing. The word therefore that serues thus to limit our faith, must be knowne in his seuerall heads and points.

Fourthly, hence we learne how we are to cary our selues in greatest dangers, as in the time of plague & pestilence, in the time of famine, in the time of warre & bloodshed, in the time of our last and deadly sicknes. We hauehave then neede of great helpe: and the onelyonly way is then to stay our selues and establish our hearts by our faith on Gods promises. It is the very scope of this text to teach this one point of doctrine to the Iewes, beeing now oppressed by the Babylonians. Dauid in danger, and Christ in the time of his passion, by their faith commende their spirites into the handes of God. Of the martyrs and Saints of God,Heb. 11.36. some were by their faith imprisoned, some racked, some stoned. Faith in perilous times is of great vse. First, when a man is halfe dead, it quickens and puts life in him, as Dauid saith, Remember the promise made to thy seruant, Psal. 119.49.wherein thou hast caused me to trust: it is my comfort in my trouble: for thy promise hath quickned me. Vnderstand here the promise as it was tempered and mingled with his faith. Againe faith in the times of daunger doth as it were sense and compasse vsus with the promises of God. This may be gathered by the opposition that is betweene these wordes and the former. The vniust man puffs vp himselfe; saith the Prophet, or builds towers of defence to himselfe: but the iust man onelyonly beleeues: and that shall be to him in stead of all the towers in the world. For it brings vsus vnderunder the presence, wing, and protection of god: it makes him to be our safeguard and tower of defence. This doctrin is to be thought on the rather; because, though we now inioy peace and other blessings of God, yet our common sinnes and especially our vnbeleefe, calls downe for the great and grieuous iudgements of God.

Moreouer, hence we are taught that eueryevery man must hauehave a faith of his owne, The iust man shall liue by his OWN faith, saith the Prophet. And good reason: for eueryevery man is a creature of god and must doe his homage to God by beleeuing in him: & because eueryevery man hath neede of Christ for himselfe: therefore must eueryevery one hauehave a faith of his owne to lay holde on Christ. It may be obiected, that some time the faith of others hath saued men. Mark. 2.5. VVhen Christ saw their faith, he saide to the sicke of the palsie, Thy sinnes are forgiuen thee. And, Iam. 5.6. The prayer of faith shall saue the sicke. I answer, that the faith of one man may be a meanes to procure health of bodie and other temporall blessings, yea faith vntounto others: yet cannot any man receiue pardon of sinnes, and eternall life but for himselfe. Therefore when it is said in the first place, VVhen he saw their faith, the faith of the palsie man must not be excluded but included: and the place of Iames speakes onelyonly of the bodily health.

Againe, it may be alleadged, that seeing we are iustified by the iustice of an other, namely of Christ: we may also be iustified and saued by the faith of an other. I answer, that the reason is not like, because the obedience of Christ is both his and ours: his, because it is in him: ours, because it is applied vntounto vsus by God, and receiued by our faith: and the like can not be saide of the faith of any other man.

Thirdly it may be alleadged, that infants hauehave no faith of their owne. I answer, there be three opinions touching Infants faith. The first, that infants hauehave actuall faith wrought in them by the holy Ghost: because it is said, Mat. 18.6. Whosoeuer offendeth one of these little ones that beleeues in me. But this opinion seemes to be an vntruth: because faith presupposeth vnderstā ding and knowledge, which infants want. Againe, if infants receiued to beleeue when they are young, they would, no doubt, shew it when they come to be of yeares: but faith they shew none, vnlesse they attaine vntounto it afterward by diligent teaching and instruction. And the place in Matthew may be vnderstood of men of yeares, who if they hauehave contrite and humbled hearts, are little ones beleeuing in Christ. Againe, children after some yeares by good education and instruction, may attaine to some knowledge and consequently to faith. Thus Timothie was brought vp in the Scripture of a childe. The second opinion is, that all places of Scripture intreating of faith are to be vnderstood of men of yeares, and that children are saued by some other vnknown and vnspeakeable way without faith. I somewhat doubt of this:Muk. 16.16 because it is said, VVhosoeuer beleeueth not is alreadie condemned. Againe, VVithout faith it is impossible to please God. The third opinion is, that children hauehave faith after a sort: because the parents according to the tenour of the couenant, I will be thy God, and the God of thy seede, beleeue for themselues and their children; and therefore their faith is not onelyonly theirs but also the faith of their children. Hence it is that the Scripture saith, If the roote be holy, the branches are holy: and,Rom. 12. If ye beleeue, 1. Cor. 7.1….your children are holy. According to humane law, the father and his heires are but one person, the father couenanting for himselfe and his children: what then should hinder, that the father might not beleeue for his child, and the child by the parents faith hauehave title to the couenant, and the benefits thereof. It is alleadged,aBella…. l. 1, de bapt▪ c 4. that by this meanes children shall be borne beleeuers, and so be conceiued and borne without originall sinne. I answer: Beleeuing parents sustaine two persons: one, whereby they are men: and thus they bring forth children hauing mans nature with all the corruptions of nature. The other, as they are holy men and beleeuers: & thus they bring forth infants that are not so much their children as the children of God. And Infants are Gods children not by vertue of their birth, but by meanes of parents faith, which intitles them to all the blessings of the couenant. Children proportionally sustain a double person: If they be considered in and by thē selues, they are conceiued and borne in Originall sinne. If they be considered as they are holy and beleeue by the faith which is both theirs and their parents faith, and consequently hauehave by this means title to Christ and his benefits; originall sinne is couered, and remitted. If it be said, that by this meanes all children of beleeuing parents are the children of God; I answer, that we must presume that they are all so; leauing secret iudgements to God. To this third opinion I most incline: because we are to iudge, that infants of beleeuing parents in their infancie dying are iustified, & I find no iustification in Scripture without faith. And this hath beene the iudgement of auncient fathers. Aug. serm. 14. of the words of the Apostle. How (saith he) doe infants beleeue? by the faith of the parents. If by the faith of parents they be purged, by parents sinne they are polluted. The bodie of sinne in the first parents begot them sinners: and the spirit of life in their latter parents did regenerate them to be beleeuers. Bernard, epist. 77. saith, Among the nations as many as were faithfull, if they were of yeares, we beleeue that they were clensed by faith and the sacrifices, and that the parents faith alone auaileth for children, yea that it is sufficient for them. Againe, It is meete and for the honour of God, that to whome age denies their owne faith, See further Iustin. 9.56. Aug epist. 23.57.105. de bapt. l. 4. c. Bernar. ser. 66. in Cant.grace should graunt to them a benefit by the faith of an other.

Thus then it is manifest, that eueryevery person must hauehave a faith of his owne. Hence we learne, that the doctors of the Romish Church erre and are deceiued,aImmanuel Sa. in Aphorismis cō festatiorum▪ when they teach, that a man may rest himselfe in the faith of his teachers, beleeuing in sundrie things only as the Church beleeues, though he knew not distinctly what is the faith of the Church. Againe, here the Popes pardons fall to groūd. For in vaine doth the Pope by the power of the keyes, apply the meritorious works and the satisfactorie suffrings of one man to an other, considering eueryevery man is saued onelyonly by his owne faith. The wise virgins professed that they had oyle no more then serued their owne turnes. They knew not the popish doctrine, that men might hauehave good works enough for themselues, and an ouerplus for others.upon Mat. 25. Hilarie gathereth hence, that one mans good workes cannot be applied to an other. Hierome saith,ibidem. EueryEvery man shall receiue a reward for his owne workes: and that one mans workes cannot couer another mans faults in the day of iudgement. The speech of Leo may stoppe the mouths of all Papists.Serm. 12. de passione. Though (saith he) the death of the Saints be preticus in the sight of God, yet the killing of no innocent is the reconciliation of the world. The righteous hauehave receiued crowns but they hauehave not giuen crownes. And the fortitude of beleeuers ministers examples of patience, but not gifts of iustice. For the deaths of them all were priuate or particular: neither did any of them by his funerall discharge another mans debt: considering among the sinnes of men, Christ our Lord is onelyonly found in whom all are crucified, dead, and buried, and rise againe. Paul indeede saith to the Corinthians,2. Cor. 12.15. that he desired to be bestowed for their soules: and,2. Tim. 2. that he suffers all things for the elect: but this he speakes in respect of his Apostolicall ministerie, and not in respect of any workes of satisfaction, performed by him in the behalfe of others. Againe he saith, I beare in mine owne body the remainders of the sufferings of Christ: Coloss. 3.but these remainders are the sufferings which eueryevery man must beare for himself For eueryevery disciple of Christ, must take vp his own crosse, and so accomplish the sufferings of the whole mysticall bodie.

Thirdly by this we learne, not to relie on the gifts, suffrages, and praiers of others: but to seeke for a sufficient & liuely faith of our owne. The foolish virgins that supposed they might hauehave furnished thēselues with sufficient oyle of the wise virgins, were vtterly disappointed. Therfore the speech of the Papists is to be detested:…ollar. de Indulg c. 14. p. 85. namely, that the suffrages of the liuing, that is, their fastings, prayers, almes, masses, &c. do three waies helpe the dead, by way of merit of cō gruitie, by way of intreatie, and by way of satisfaction.

Lastly here we learne that faith and the iustice of good conscience must alwaies goe together. And for this cause it is not said, that man liues by faith, but the iust man. Let all protestants learne and remē ber this. For it is Gods commandement that we should ioyntly keepe faith and good conscience. And it is a common offence to Atheists, papists, worldlings, that such as pretend faith, faile in the righteousnesse of good conscience. Some it may be, will say, that it shall suffice for thē to call vponupon God when they are dying, and to die by faith. I answer, that we must not onelyonly die and be saued, but also liue in this world by our faith.

FINIS.

End of the text · William Perkins, How to Live Well (1601)

How to Live Well, Treatise