Amendment of Life, Sermon 2
The Second Sermon of amendment of life.
THE second branch of this amendment doth now follow: which is faith in Iesus Christ, whereby they in whome the former doctrine worketh terrour for their sinnes, are erected and comforted: of the which, before I speake, it shall not be amisse to declareFaith in Scripture hath 4 significations. the diuers vses of the word fayth, in the scriptures, least we should take that for faith in Christ which is not: it is taken especially in thrée significatiōs. First, it is vsed for beleuing the word of God to be true, called commonly, a historicall fayth, whereby man is perswaded that the things done and recorded in the scriptures are not fayned, going no further: this faith is most properly in deuils, for they know and beleue that all the things there spoken shall be performed, but because they hauehave no comfort therein, they tremble at the consideration thereof. which thing we sée also vttered by the deuilsIames. 2. 19▪ Mat. 5. 29. through the mouth of the possessed, saying: art thou come to torment vsus before our time? whereby they acknowledg that they looked for torments, but they would hauehave the time prolonged, so longe as they could: this fayth is hardly to be found in mankinde, for Satan can teach them that be wicked a lessō that he couldSathans schollers more cunning then their maister. neuer learne him self, namely that the word of God is not true: that it is but a fable. And therefore you shall sée, & heare them being reprooued by the ministery of the word, either to be as blockes not mouing abit, or sung a sléepe with the voice of the minister: or else openly blaspheme and mocke the word. These be notable Schollers, that hauehave learned more then their maister the Deuill. It must néedes be therefore, that they be as neare condempnation as he. Secondly, it is taken for the working of miracles, in which sense it is vsed where it is saide: if ye hadLuke 17. 6. but fayth as a graine of mustard séede, & should say vntounto this mulbery trée, pluck thy selfe vp by the rootes, and plante thy selfe in the sea, it should euen obey you. This kinde of fayth was very rife in theMark. 16. 20. primitiue church, when the gospell was to be planted in the whole worlde: for God gaue vntounto the Apostles power to confirme their doctrine with signes and wonders. But afterwarde it ceased, only the ordinary confirmation by the preaching of the word remayneth now amōg vsus. This fayth hath bene and may be inMath. 7, 22. a man that is a reprobate and cast away:Reade Peter Marters commen places. Booke, 1. cap. 8 Reue. 13. 13. 2, Thes. 2, 9. for some shall say in the latter day, Lord hauehave not we cast out deuils in thy name? to whome it shallbe answered I know ye not, departe from me ye workers of iniquitie. The strength of Antechrist was foreshewed to be with signes and greateMath. 24. 24. wonders. And it is also sayde by our Sauiour himselfe, speaking of the last & dangerous times: that there shall arise false Christes and false Prophets, that shall shew great signes and wonders, so y•, if it were possible, they should deceiue euen the very elect: which we hauehave séene and dayly doe sée by experience, especially in the confirmation of Antechristes kingdome. Thirdly, faith is taken in the scriptures, for that fayth whereby we apprehende the mercy of God to saluation, commonly called Iustifiing fayth, which so beleueth the word of God to be true, that it applieth the whole, as profitable to himselfe, the threatenings to feare him from sinne, and the promises of God in Iesus Christ, vntounto his owne comfort and consolation: and then both to drawe him on to godlynesse: in these thrée senses is fayth most commonly vsed in the worde of God. The last is that which appertayneth to our purpose, whereof we are to speake yet more at large. It may be thusThe definition of Faith. desyned. Fayth is a certaine knowledge, and sure perswasion of the frée fauour of God in Iesus Christ, grounded vponupon the promises of God in his holy worde, and sealed in our hearts by the holy Ghoste. This definition, containing in it ye whole substance and summe of our fayth, is to be enlarged further, to the ende that eueryevery parte and parcel thereof may the more plainely be knowen.
Certaine knowledge. This is the beginning and (as it were) the cause of fayth: forHeb. 11, 6. (as the appostle sayeth) he that commeth to God, must beléeue that there is a God: so he that beleueth, must first know what to beleue, and learne the doctrine of saluation out of the worde: and therfore our Sauiour Christ in that heauenly prayer that he made a little before his passionIohn. 17. 3. hath these wordes. This is life eternall that they know thée to be the onelyonly very God, and whome thou hast sent Iesus Christ. The which place (though it containe in it fayth also) yet it is forcible to prooue, that knowledge must goe before faith, for it is the nature of faith to beleue that it certainely knoweth: and therfore where there is no knowledge, there can be no faythe. Then let all men iudge what doctrine that was, which taught ignorance to be the mother of deuotion: and forbid the people the knowledge of the worde of God, it was euen to blindfolde our eyes that we might fall into the pitte of perdition before we beware, it was to hide the keyes of the kingdome of heauen, so that they neyther entered them selues, neyther suffered others toLuke. 1▪ …2. enter. But blessed be God, who of his great and infinite mercy, hath eased vsus of that burthen, and granted vntounto vsus his holy word. The which albeit many amonge vsus do little estéeme, because their consciences are seared with a hote yron, that they cannot sée the necessity of it.1 Tim. 4. 2. And therefore doe loath the hearing of the same preached: yet we know that fayth commeth by hearing, and hearing by the worde of God. And albeit, it was to the Iewes a stumbling blocke, and the GreciansRom 10. 17. foolishnesse: and is now to the supersticious Papist, Heresie: and to the conceited wise man of the worlde néedelesse, or too base for him to meddle withall: yet it then was, and now is, and euer shall be, to them that beleue, the power of God to saluation, and that by preaching1 Cor, 1. 23, the which must make vsus (if we hauehave any louelove to our owne soules health or desire of fayth) to meditate in the worde of God day and night: and to louelove and like it abouePsal. 1. 2. 19. 10 any profite or pleasure, this knowledge must be certain, for knowledge being the ground work of fayth, if it be vnstable, the building cannot stande sure: which certeinty standeth in these two poyntes: first to be perswaded of the vndoubted truth of Gods word: and secondly of the absolute sufficiencie thereof, not to néede any traditions of men to make it perfect, for so much as it is eueryevery waie perfect it self. These two things are duely to be considered, and so much the rather, for that Sathan fighteth to shake them both, laying the truth of the word vponupon the approbation and allowance of men: and foysting dreames, and fancies of idle brayned persons into it, to consūmate the perfection of the same.
Sure perswasion. This is the substance and nature of fayth, which doeth arise (by the working of Gods spirite with the worde) out of the knowledge of the same: that hereby we are not only perswaded of the truth of his worde, but also beleue vndoubtedly without wauering, to be partakers of the mercies of God in Iesus Christ. The names that the holy Ghost ascribeth vntounto this fayth, in the doctrine of the apostles, be notable to proue the same not to be wauering, but sure and certaine: it is called a ground or foundation: a stedfaste fayth: and assurance of fayth without wauering: a full assurance:Heb. 11. 1. Collo. 2. 5. Heb. 10. 22. Rom 4. 21 Heb. 6. 19. an anchor of our soule both sure and stedfast: which comparison is notable, for as the anchor, though the shippe be tossed & moued with the waues and tempests, yet it is still safe and holdeth fast: euen so faith, what troubles or trials so euer befal vntounto the godly in this world, doth neuer let go his hold that it hath in Iesus Christ but cleaueth vntounto him and dependeth vponupon his mercy in all extremities, and so the Children of God féeling the comfort of Gods grace, and hauing a sure hope of the performance of Gods promises vntounto them are certaine and sure to be saued. The which doctrine, Satan hath euer laboured, and doth greatlie at this day labour to darken and extinguish: affirming it pride and presumption to dare be so bold, as to be assured of saluation. Which thing is true, if the certainty therof stoode any way in man himselfe, who is naturally filled with al sinne and incredulity, but while they take their markes amisse, they greatly dishonour God. For marke this well: God promiseth in his worde eternall life to all that beleue: thou sayest thou beleuest, and I say so too: thou art not sure to be saued: and I say that I am. Which of vsus twaine doth offende most? the cause why thou canste not be sure, is for that thou arte sinfull. And therefore God may cast thée off. Contrarywise the cause why I am sure is the truth and the power of God: his truth, because I doe not doubt, but that he will be as good as his promise: his power, because all things are possible to him. This is the ground and foundation of the certainty of my hope, least I should mistrust God, or extenuate his power. For in this I looke not vponupon mine owne worthynes (for then must I néedes doubt) but vponupon him that promised: and that I doe well in so doing, I prooue by the testimony ofRom, 4, 19. 20. the scripture concerning Abrahā, whose fayth I am to followe: of whome it is said that he neither did consider his owne body being now dead (which was almost a hundred yeares olde) neither the deadnesse of Saraas wombe: neyther did hée doubt of the promise of God through vnbeliefe (marke, here doubtinge termed vnbeliefe) but was strengthened in the fayth, and gaue glory to God (then wauering dishonoureth God) being fully assured that he which had promised, was also able to performe it. This being my warrante I am assured that whosoeuer doubt of their saluation, hauehave no fayth at all. The reasons that the aduersariesFoure obiections against the certainty of sal uation. The 1 obiection. of this doctrine doe alleadge (because they séeme to carrie some colour of truthe in them) are to be considered: first (say they) there is in al men naturally a feare: but where is feare, there is doubting, and therefore all men must néedes doubte. Whereunto I answere confessinge the whole, and yet it maketh nothing against me: for the feare that is in all men is naturall, and is the worke of the flesh, and (indéede) doth striue against fayth, as the regenerate man doth against the vnregenerate, or the outward man against the inward: but as the Children of God are through Iesus Christ more then conquerers through him that loueth them: so true faith ouercometh, yea expelleth feare and maketh vsus to approche with confident boldnes vntounto the throne of his grace. Further they obiecte, that we are commaunded,The second obiection. Phil. 2. 12. by Sainct Paule to worke our saluation with feare and trembling, the which we néeded not to doe, if we were sure to be saued. I answere that we must so, but we doe not worke fayth in our selues, and therefore the apostle speaketh there of the continuall conuersation of Christians, which in regarde of the maiestie of God, alwayes beholdinge them, and the quicke eyes of the wicked narrowly espying into them, must bée maruelous careful that they doe not displease so great and good a God, and wary that they giuegive the aduersary no aduauntage. Whereby he may take occasion to dishonour God, and to speake ill of the Gospell. A meditation neuer to passe out of our mindes: and yet maketh nothing against the assurance of our fayth. They obiecte yet further, and say, no man is sure that he shall stand: for Dauid, Lot, The 3 obiectiō& Peter, with many moe that were godlier then we, hauehave fallen. I answere, I am not sure to stand in sinceritie of conuersation: for it may please God to suffer me to fall into that sinne, wherevnto I am naturally prone, to the end to shew me my owne weakenes, and his greate mercy: but I am sure I shall neuer fall finally, because he that hath begonne a good worke in me will performe it vntill the day of Iesus Christ: for whom GodPhil. 1. 6. Iohn. 13. 1. loueh he loueth vntounto the ende. so that I or whosoeuer else doth féele himselfe comforted with an vnfained persuasion of Gods louelove, may thererby assure himselfe of Gods fauour for euer. A notable example whereof we hauehave in the seruant of God Dauid, who by the consideration of the helpe that he had against the Lion1. Dan. 17. 34. and the Beare, in the wildernesse, is strengthened to go against Goliah, saying, that God that deliuered me out of the hands of them, shal also saue me from vncircūcised philistine: so y• our assurance standeth in the mercy of god & not in our obedience, which staggereth daily. Lastly they say, certainty of saluatiō standeth in Gods eternal election, and who knowethThe 4 obiectiō whether he is elected or no? answere, the foundation (indéede) standeth in election, & is the root of our assurance, but to say ye none knoweth whether he be elected orRom. 8. 30. no, is to say that none be called: for he y• is called is elected, because whom god electeth him he calleth: so that whosoeuer can proue to me by infallible marks out of y• How to trie whether we be elected.word, that he is called wt the inward calling, to him I can proue his owne particular election: & therefore whē they say y• none knoweth whether he be elected, they shewe plainelie that themselues be not called, and then no maruaile if they doubt of their saluatiō when they know not whether they be within the compasse of Gods grace in calling or no. Therfore let him (whosoeuer he be) whether papist pelagian, libertine, familiā or atheist (for al these shake hands in this point) labour diligently by hearing and reading of the word, and praier, to find out what ye will of God is, and to try himselfe whether, it doth work in him or no: and not condemne ye truth of God to be false, because his carnal wit cannot attaine vntounto it: but let him rather cōdemne himselfe, because he findeth not in himselfe the marks that the word of God painteth them out with all, that are the children of God
Of the free fauour of God. This is the thing which we must know, and whereof we must be undoubtedly perswaded: that is that God of his mere mercy in Iesus Christ hath vouchsafed to adopt vsus to be his children, not regarding any thing in vsus that is ill to hinder: nor any good to further the same. Which doctrine is in many places of scripture set downe to vsus,Math. 16. 17. as in that confession of Peter, our Sauiour saieth, flesh and bloud hath not reuealed this vntounto thée but my father which is in heauen. And in another place: NoIohn. 6. 44. 15. 5. 2 Cor. 3. 5. Phillip. 2. 13. man commeth vntounto mée, vnlesse my father draweth him: without Christe we can doe nothing for we are not able of our selues to thinke a good thought, seing that it is he that worketh in vsus both to will, and to performe. And yet notwithstanding all these expresse sentences of the holy scripture we sée how man laboureth by maine and might, to establish merit, and to maintaine frée will in man: to be good if he list. But we hauehave learned out of Gods word that all the imaginations of the heart of man are altogither euill,Gen. 6. 5. Rom. 7. 18. and that there is in our selues no good thing: and therefore our faith leaneth vponupon the sole and onelyonly mercy of God for our saluation, and in regarde of our owne vnworthinesse doth in true humility cast downe our mindes to bée ruled, and guided by his blessed worde.
In Iesus Christ. Because wée finde in the word of God that God is iust and that we be sinners, and therefore in his iustice though he would he cannot pardon vsus: our faith findeth out a meane whereby the iustice of God is satisfied to the full & also his mercy purchased for vsus, which is Iesus Christ both God and man▪ to ouercome (as he is God) all the enimies of our saluation, Sathan, sinne, and death, and to suffer (as he is man) all y• paines and tormentes that we had deserued both in body and soule, and so presenteth vsus in his owne righteousnesse and merits, blamelesse before the face of God, and maketh vsus heyres of his eternall glory. This being set downe in fewe wordes, is the substance of the gospell: he telleth vsus by his owne moutheIohn 14. 6. 2. Cor. 1, 20. that no man commeth to the father but by him and S. Paule saieth that in him are all the promises of God, yea, and amen: because he is the waye whereby al the mercyes of God are conueyed vntountoMath. 3. 17 vsus, the father being we pleased in him. The vse of which doctrine (being rightly applied) is very comfortable: for first it bringeth vntounto vsus a comfort, that the seuere wrath of God is appeased against vsus. Secondly it teacheth, that in all our néedes and necessities, in all our praiers and thankesgiuing and in the whole course of our conuersation, we are to begge the Lords assistance: in & through his sonne our Sauiour Iesus Christ, in whome he is pleased, and without whose mediation, our praiers are abhominable, our praises stinck in the nostrells of the father, and we our selues are the abiecte and refuse of the world.
Grounded vponupon the promises of God. &c. This is set downe to shewe whereupon faith taketh hold, to wit the promises of God: for when we heare out of the word of God, what mercy God promiseth vntounto them that beléeue in him: it is the office of a true faith to apply the same particularly vntounto our selues: whereby we sée that same yet further veryfied that was spoken before, that faith respecteth not our selues, nor nothing that is in vsus, but the promises which God offereth vntounto vsus in his blessed word: and therefore our faith is not to respecte the decrées of mā, nor to leane vponupon any thing, sauing ye word of God only, which is the thing whereby faith is wrought, strengthened and established in our heartes.
Sealed in our heartes by the holy Ghost. The promises of God are generall offered indifferently to al men both good and bad, without exception, in the ministery of the word, and yet effectuall only to a fewe: and therefore here may arise a question, how I may assure myne owne soule and cōscience that they be particularly applied vntounto me. Which is answered thus by doctrine, though eueryevery man féeleth best by his owne experience when the word is preached to many, we sée that it is effectuall onelie to fewe, because in the most it knocketh only in their outward eares, & moueth them nothing at al: but to those few vntounto whom it is effectuall, God openeth their hearts that they attend vntounto the word: and as byAct. 16. 14. the same he speaketh, through the ministery of man, vntounto the outward eares, so inwardly he preacheth vntounto the soule by his holy spirit, whereby those words are ingraffed into their hearts, & they vnfainedly perswaded of them in their soules: which spirit doth kéep cōtinual residenceRom. 8. 16. in their hearts afterward, assuring them of his mercy. This S. Paul setteth down, saying we hauehave not receiued ye spirit of bōdage to feare againe, but the spirit of adoption, whereby we cry Abba father: ye same spirit witnesseth we ours, that we are the children of God: and in an other place: it is God which stablisheth vsus with you in Christ, and hath anointed2. Cor. …. 21 vsus, who hath also sealed vsus, and hath giuen the earnest of his spirite into our heartes, hereby we know that we dwell in him and he in vsus, because he hath giuen.Iohn 4. 13. vsus of his spirit. This being euident by the word, that whomsoeuer God calleth he sealeth with his holy spirit, it resteth y• eueryevery one of vsus examine himselfe how he féeleth himselfe affected in this point: whether we can féele this spirite comfort vsus at all times and seasons or no. The which triall that it may be the better, I will set downe thrée effects of this spirit in them that hauehave it,Three effectes of the holy ghost in them in whō it dwelleth. Iohn. 8. 47 1. Iohn. 4. 6. whereby thou mayest examine thy selfe. The first is this, whereas we by nature cannot away with, or care not for the worde of God, because it is to our reason méere folishnes, the holy ghost worketh in vsus alone of the same, to take delight and comfort in hearing and reading of it & therefor they are said to be of God y• heare his word. Which sentence Saint Iohn applieth to the hearing of of the ministers of God, preaching the the same worde. The second is the fruit that floweth out of this, which is comfort by the word, and increase of faith, with féeling of the working of the same in our hearts: for many heare the word, and that with some ioy, who yet hauehave little comfort by it, for that they cannot applie it to themselues for their particular vse and profit. Therefore this is the effect of the holy ghost, to be vnfainedly perswaded, that all the mercies of God in Iesus Christ promised in his word are as effectuall to me, as if they were set downe only to me by name. The 3. is a loathing of sinne, and a thirsting after godlines: whereby we indeuour to leaue sinne, and to liue in all obedience of conuersation. This Saint Paule settethRom. 8. 9. downe in expresse wordes, saying, if any man hauehave not the spirit of Christ the same is none of his: and if Christ be in you the body is deade because of sin: but the spirit is life for righteousnesse sake: so then these thrée, LoueLove to the word, Perswasion of Gods mercyes, and Reformation of life, are in all them that hauehave the holy ghost. Thus we sée briefely the particular pointes of of faith set downe out of the word of God.
Let vsus pray.