A Guide to Godliness, Book 1 · Chapter 8
CAP. VIII.
Of a liuely and iuſtifying faith, which is the ſecond mayne ground of a godly life.
§. Sect. 1 That without fayth we cannot performe any duties of a godly life.
THe ſecond mayn ground of a godly life, is a true and iuſtifying faith, without which we cannot performe any duty acceptable to God. For before our workes can be acceptable, our perſons muſt be accepted; neither can the actions of an enemy be pleaſing vntounto him with whom he is at emnity, before they be reconciled: we muſt firſt bee good trees, before we can bring forth any good fruits, and hauehave our hearts ſanctified by faith, before we can doe the workes of ſanctification. For who can bring a cleane thing out of an vncleane? Not one, ſaith Iob. And what is Iob 14. 4. & 15. 14.man, that he ſhould be cleane? and he that is borne of a woman, that he ſhoud be righteous? As Eliphaz ſpeaketh. Firſt Abels perſon muſt be accepted, before Gen. 4. 4.his ſacrifice could be acceptable. And we cannot be accepted in our ſelues, being dead in ſinne, and the children of wrath as well as others, till being by faith vnited vntounto Chriſt, God accepteth of vsus in his beſt Beloued. Without Heb. 11. 6.faith therefore it is impoſsible to pleaſe God, for till our perſons pleaſe him, our actions cannot. Againe, Whatſoeuer is not done of faith, is ſinne; and our Rom. 14. 23.beſt actions which ſeeme moſt glorious in the eyes of men, will not indure the ſight of Gods iuſtice, becauſe they are imperfect, and ſtayned with the filth of our corruptions, till hauing applyed Chriſt vntounto vsus by faith, our vnrighteouſneſſe bee couered with his perfect righteouſneſſe, and our corruptions be waſhed away with his blood. And this was the cauſe why the Iewes, who followed after the law of righteouſneſſe, did not attayne Rom. 9. 31, 32.vntounto the law of righteouſneſſe, becauſe they ſought it not by faith in Chriſt, but by their owne workes of the law. Moreouer, we are wilde vines, till we be ingrafted into the true Vine Ieſus Chriſt; and can bring foorth no good fruit, for without him we can doe nothing. But being planted into this liuing Iohn 15. 5.Stocke by a liuely faith, we deriue from him ſuch ſap of grace, that wee are made fruitfull in all holy obedience; and as without him we can doe nothing, ſo with him we are enabled to the performance of all good duties, according to that of the Apoſtle; I can doe all things, through Chriſt that Phil. 4. 13.ſtrengthneth me. Furthermore, faith is the prime grace that is (after we are illuminated) wrought in vsus by the Spirit; and the onelyonly liuing Fountaine, from which all true obedience floweth: for till it purifieth the heart, we hauehave Act. 15. 9. Gal. 5. 6.not ſo much as a deſire to pleaſe God in the performance of any duty; nor any power to produce a good action, till faith worketh by louelove, and giueth 1. Iohn. 4. 19.vntounto vsus life and motion. And finally, without faith there can bee no louelove, for wee cannot louelove God, till firſt we be aſſured that he loueth vsus; and without louelove there can be no obedience, for louelove is the fulfilling of Rom. 13. 8.the law, and therefore the want of louelove, is the roote of all diſobedience and tranſgreſſion. But when by faith we are perſwaded of Gods louelove in Chriſt, then doe we louelove God againe who hath ſo loued vsus: and this louelove worketh in vsus a deſire to pleaſe him in all things, both by hating and forſaking that which he hateth, and by louing and imbracing that, which he loueth and commandeth. So that according to the meaſure of our faith, ſuch is the meaſure of our louelove; and if our louelove be great or ſmall, ſuch alſo will be the fruits of our obedience.
§. Sect. 2 That faith and a godly life are inſeparable companions.
Faith therefore and a godly life are inſeparable companions, being vnited together in the bond of louelove, which is ſtronger then death it ſelfe; Cant. 8. 6.and as a godly life cannot poſſibly bee without faith, no more then the fruit without the tree, or a wel-built houſe without a foundation, or breath without a liuing body: So neither can a liuely faith be ſeuered from a godly life. For being by faith aſſured of Gods louelove, we cannot chuſe but louelove him againe, and approue our louelove by our new obedience. Being by faith ingrafted into Chriſt, and ſo become trees of righteouſneſſe, of Gods owne planting, we cannot but bring foorth good fruits; For as an euill tree Mat. 7. 17, 18.cannot bring forth good fruit, ſo neither can a good tree bring foorth euill fruit, ſeeing the fruit alwaies followeth the nature of the tree. And as men doe not gather Grapes of thornes, nor Figges of thiſtles; ſo neither Crabs of Apple-trees, nor wild and ſowre grapes, of a good and fruitfull vine. Finally, faith and the fruits of obedience in a godly life, are the one the cauſe, and the other the effect, which hauehave ſuch mutuall relation, that they argue and proue, eyther the preſence or abſence one of another; as if there be a Father, there muſt needs be a child of which he is a father; and if there be a child, there muſt needs be a father of whom he is a child. If there be a Sunne, there muſt needs be beames ſpreading from it; and if there bee beames, there muſt needs be a Sunne from which they are ſpred. If there be a liuing body, it muſt needs moue and breathe, and if there be a vitall breath, then muſt there needs be a liuing body from which it is breathed. And therefore as we may conclude that if there be no father, ſonne nor body, there can be no child, beames nor breath; ſo where there is no faith, there can be no fruits of obedience, ſeeing theſe, as effects, doe ariſe and ſpring frō that cauſe. And contrariwiſe as we may infer, that if there be no child, beames or breath, there can be no father, light or body; ſo alſo that if there be no fruits of obedience in a godly life, there can be no faith, but onelyonly ſome ſhew and ſhadow of it, as a man, though wanting a child, is like a father, the ſhaddow of the ſunne in the water, like vntounto the ſunne in the firmament, and a dead carkaſſe, like a liuing body, nor yet a godly life Jam. 2. 18, 26.and true obedience, without faith, but ſome glorious reſemblance of it in outward appearance. As a fatherleſſe boy is like a child who hath a father, the lightening hath ſome ſimilitude of the beames of the Sunne, and the breath of the winde, hath ſome reſemblance to the breath of life.
§. Sect. 3 That all thoſe deceiue themſelues, who diſioyne faith from a godly life.
Where by the way wee may perceiue that diuers ſorts of men are notably deceiued, and coozen themſelues of their owne ſaluation. As firſt, carnall goſpellers and prophane proteſtants, who bragge of their faith as being ſtrong and certaine, and yet liue in all impiety and vnrighteouſneſſe, bringing forth no fruits of their faith in good workes, and the duties of a godly life. Secondly, ciuill worldlings, and ſuperſtitious Papiſts, who pleaſing themſelues with their blinde deuotion, will-worſhip, humane inuentions, and ſome outward ſhewes of good workes, as faſtings, penances, almeſdeeds, hoſpitality and ſuch like, doe thinke God alſo pleaſed with them, and will reward them with heauenly happineſſe; when as they are deſtitute of true faith, and vtterly ignorant of God and his will, making no conſcience of the duties of the firſt Table, to performe them in that manner which God hath required; but eyther neglect them altogether, or elſe doe them according to their owne meanings, wills, and humane inuentions and traditions. Thirdly, ſuch as being touched with ſome inward guilt of conſcience for their ſinnes, through ſome affliction, or vponupon the hearing of ſome powerfull Sermon, doe ſomewhat grieue for their ſinnes, and ſo betake themſelues, at leaſt in many things, to a new courſe of life. The which, their ſorrow accompanied with this reformation, they thinke pleaſing to God, and ſufficient to ſecure them of their ſaluation, though they bee deſtitute of the ſauing knowledge of God, and a liuely faith in Chriſt, and doe theſe duties, not out of louelove towards God, following their aſſurance of his louelove towards them; but out of ſelfe-louelove, and ſeruile feare, either of temporall puniſhments, or eternall death and condemnation. But let them all know, that a liuely faith, and a godly life, are inſeparable companions, which neuer goe aſunder; for as well may we part the heate from the fire, the light from the Sunne, and make a good tree, retaining ſtill its nature, barraine of fruit, as ſeparate true faith, and a godly life one from another. And therefore that the ſtrong faith of carnall Proteſtants, is nothing elſe but fruitleſſe ſecurity, and fond preſumption; that the deuotion and good workes of ciuill worldlings and ignorant Papiſts, are blind ſuperſtition, will-worſhip, and glorious ſinnes; like trees that hauehave no roots, and faire buildings that hauehave no foundation; and that the ſudden flood of ſorrow, raiſed by ſome tempeſt of conſcience, or ſtorme of affliction, and ſpringeth not from the fountaine of faith, is but worldly ſorrow that cauſeth death, which commonly laſteth but a while; and when the cauſes of it are remooued, doth eaſily giuegive place to the contrary extreme of worldly reioycing, and carnall liberty.
§. Sect. 4 Of a generall faith.
Now the faith that is required vntounto a godly life, as the ground and foundation of it, is either generall or ſpeciall. The generall faith is a common gift of the Spirit, by which we beleeue and giuegive firme aſſent to the whole Word of God, as true and certaine. It is called generall, becauſe the obiect of it is generall, euen the whole Word of God, and eueryevery part of it; and but a common gift of the Spirit, becauſe it may be in the reprobate as well as in the elect, ſeeing it applyeth not Chriſt and his benefits for our iuſtification. For by this faith Ahab beleeuing and aſſenting to the truth of Gods threatnings, outwardly humbled himſelfe, and ſo adiourned his puniſhments. And the Nineuites beleeuing the truth of Gods Word in the mouth of Ionas, repented, as they beleeued, that is, after a generall and legall manner, out of feare to bee attached with thoſe heauy iudgements which were threatned, and ſo eſcaped them. Yet this faith is more then a doubtfull opinion, ſeeing it firmely aſſenteth to the whole truth, and is to be preferred before naturall knowledge and perſvvaſion, grounded vponupon the euidence of ſenſe and reaſon, ſeeing it reſteth vponupon the ſole authority of Gods infallible truth, and conſequently, is more firme and vndoubted, 2. Pet. 1. 19.becauſe ſenſe and reaſon may be deceiued, but the truth of God can neuer faile. Againe, though it be not a ſanctifying gift of the Spirit, yet it is more properly then the other, a gift of the ſanctifying Spirit, and neceſſary vntounto iuſtifying faith, as being a degree leading to it; as alſo vntounto a godly life, ſeeing it is required, that not onelyonly all wee doe, be agreeable to the Scriptures, but alſo that we beleeue and be perſwaded, that they are agreeable; for as the Apoſtle teacheth vsus, whatſoeuer is done in doubting, whether it pleaſe God or no, and hath not this warrant of faith to make vsus confident, it is, though materially a good action, yet formally no better then ſinne in Gods ſight.Rom. 14. 23.
§. Sect. 5 Of iuſtifying faith, what it is, and what are the things required vntounto it.
The ſpeciall faith, which is the maine ground of a godly life, is a true, liuely, and iuſtifying faith, which is a ſanctifying grace infuſed by Gods holy Spirit, whereby wee doe firmely and effectually beleeue, and aſſent vntounto the promiſes of the Goſpell, eſpecially thoſe which offer Chriſt and his benefits vntounto vsus, and alſo them particularly vntounto our ſelues, with aſſurance that they all doe belong vntounto vsus; and ſo reſt wholly vponupon them for our iuſtification and ſaluation; whereby it appeareth, that there are foure things required vntounto iuſtifying faith. Firſt, knowledge of Gods Word, eſpecially the gracious promiſe of Chriſt and all his benefits, to all that will receiue him as their Sauiour, and reſt vponupon him for their ſaluation. For firſt we muſt know the promiſes, before we can beleeue them, according to that of the Apoſtle, How ſhall they beleeue in him, of whom they Rom. 10. 14, 17.hauehave not heard? namely, by the preaching of the Goſpell: for as faith commeth by hearing, ſo this hearing is only of the Word of God. Secondly, aſſent to the truth of the Scriptures, eſpecially the promiſes of the Goſpell; for after that our mindes are inlightened with the knowledge of Gods truth, (by which is reuealed vntounto vsus, firſt, our ſinne and miſery, and that we cannot by our ſelues, nor the helpe of any creature come out of it, to the end that we may be humbled and deſpaire of our owne ſtrength; and ſecondly, the infinite louelove of God, and his free mercies in Ieſus Chriſt, together with the gracious promiſes of the Goſpell made in him, whereby is offered vntounto vsus, mercy, reconciliation, the forgiueneſſe of our ſinnes, and the ſaluation of our ſoules, to all that beleeue, and will receiue them by the hand of faith, bringing foorth the fruits thereof, in hearty repentance and new obedience) then doth Gods holy Spirit, by his ſecret operation, make the Miniſtery of the Word effectuall, to worke in vsus a firme aſſent to this truth of God, reſpecting our ſaluation; not ſo much in reſpect of the cleere euidence heereof in it ſelfe, or the forcibleneſſe of the arguments which are brought to conuince and perſwade naturall reaſon; as in regard of Gods authority, who is moſt infallible in his truth, infinite in his goodneſſe, and almighty, to performe whatſoeuer he hath promiſed. Which aſſent being effectuall in vsus, doth worke in our vnderſtandings, a perſwaſion, that our ſinnes, though in themſelues haynous, yet compared with Gods infinite mercies, and the all-ſufficient merits of Ieſus Chriſt, are pardonable; in our iudgements a precious and high eſteeme of theſe mercies and merits aboue all worldly things: In our hearts an hungring and thirſting deſire, to be made partakers of them for the remiſſion of our ſinnes; in our wils a firme reſolution to renounce all other meanes, and to reſt wholly vponupon Gods mercies and Chriſts merits for our iuſtification and ſaluation. And in our actions, a carefull indeuour, to vſe all good meanes, whereby we may bee more and more aſſured of Gods louelove in Chriſt, and among the reſt, in all things to pleaſe God, in all our thoughts, words, and workes, that ſo we may glorifie him from whom wee expect ſo great grace and mercy, and make our calling and election ſure. The third thing required, is an apprehenſion and application of the promiſes of the Goſpell, the infinite mercies of God, and all-ſufficient merits of Chriſt vntounto our ſelues in particular, which is the forme and very life of faith, and maketh the things thus applyed, vſefull and effectuall for our iuſtification, and without which wee ſhall hauehave no more benefit by them, then a man hath by a ſoueraigne ſalue and cordiall medicine, not applyed and taken, or by warme clothes which are not put on. The laſt thing required, is affiance and confidence, when as knowing, aſſenting vntounto, and applying Gods mercies and Chriſts merits vntounto our ſelues, we reſt and rely wholly vponupon them for our iuſtification and ſaluation.
§. Sect. 6 That after illuminatiō there are three degrees of faith; and the maner how they are wrought in vsus.
So that after illumination there are three degrees of faith, the firſt is an effectuall aſſent to the promiſes of the Goſpell, which worketh in our hearts an hungring deſire after Chriſt and his benefits, and in our wills a reſolution to caſt our ſelues vponupon him alone for our ſaluation. By which the Chriſtian truly liueth, but yet like a new borne babe, who weakely performeth the actions of life, but knoweth not, that he either liueth or mooueth. And ſo weake it is in apprehenſion and application, that he can hardly diſcerne it, and often calleth in queſtion whether he hath any hold at all or no. It is ſtrong in deſiring, but feeble in performing; reſolued by all meanes to ſticke vntounto Chriſt, but yet ſcarce ſenſible of any vnion. It admireth the glorious beames and brightneſſe of Gods louelove ſhining in the Word, but feeleth little warmth of ioy and comfort by it in his owne heart and conſcience. It worketh in the weake Chriſtian, an hungring after the ſincere milke of the Word, that he may grow vp thereby, but with little or no ſenſe, that he is nouriſhed, or any whit increaſed in the ſpirituall growth. He ſeeketh earneſtly for grace and peace, but they ſeeme to fly from him, and is ſtill wiſhing for more and more, but hath little comfort in feeling and fruition. His deſires ſo farre exceed the proportion which he hath receiued, that it is ſwallowed vp of them, ſo that nothing in appearance remaineth: And (like couetous men) he thinketh not on what he hath, but vponupon what he hath not, and ſpends a great part of that time in complaints of his wants, which ſhould be imployed in prayſing God for that plenty which hee hath receiued. But this faith is ſtill in growth, though they that hauehave it, doe not ſee it growing; for the Lord is no more ready to inlarge our hearts with hungring deſires after grace, then to ſatiſfie them; this being his maine end why (like the Merchant) hee ſtretcheth out theſe empty bags, that he may repleniſh them with a greater portion of theſe hid treaſures. And therefore when the weake beleeuer carefully and conſcionably laboureth in the vſe of all good meanes, for the ſtrengthening and increaſing of his faith, as hearing the Word, Sacraments, Meditation, Prayer, and ſuch like, the Lord with his Spirit ſo bleſſeth them vntounto him, that from this firſt degree of faith he commeth to the ſecond, namely, to a comfortable apprehenſion of Gods promiſes, as belonging to himſelfe, to ſome ſenſe and feeling of the louelove of God ſhed abroad in his heart by the holy Ghoſt, and to ſome aſſurance that hee in particular hath part and intereſt in Gods mercies and Chriſts merits, whereby he is iuſtified and ſhall be ſaued. And this is the ſecond degree of faith, which being but weake in the apprehenſion of Chriſt and his righteouſneſſe, and in the ſenſe and feeling of Gods louelove, is aſſaulted with much doubting, and oftentimes ſhaken with grieuous tentations, whereby the Chriſtians hold ſeemeth for the time wholly loſt, and his faith in the operations of it almoſt quite extinguiſhed; and therefore hauing attained vntounto this degree, he reſteth not in it as ſufficient, but laboureth in the vſe of all good meanes, whereby his faith may bee more and more ſtrengthened and increaſed, vntill it come to the third and laſt degree of perfection, which is that plerophorie, and fulneſſe of perſwaſion of the remiſſion of our ſinnes, of our vnion with Chriſt, and Gods vnchangeable Rom. 8. 38, 39.louelove towards vsus in him, from which, nothing in the world ſhall be able to diuide vsus, as we ſee in the Apoſtle Pauls example. VponUpon which followeth Chriſtian ſecurity, in the aſſurance of Gods protection, and peace of conſcience, that paſſeth all vnderſtanding, which though it be aſſaulted, yet Rom. 5. 3.is ſeldome impeached and impugned with any violence of tentations, trouble of mind, or terrours of conſcience. And from hence ſpringeth inward ioy, vnſpeakeable and glorious, out of our aſſurance and ſweete feeling 1. Pet. 1. 8.of Gods louelove, and the certaine perſwaſion of our owne ſaluation, whereby wee are made cheerefull and conſtant, not onelyonly in doing all which God commandeth, but alſo in ſuffering whatſoeuer hee inflicteth.
§. Sect. 7 That the duties of a godly life hold a proportion with our faith, whether it bee weake or ſtrong.
And theſe are the degrees of a liuely faith, without which, or ſome one of them, we cannot doe any thing pleaſing vntounto God, or ſet one ſtep forward in the way of godlineſſe: for faith is a cauſe and an inſeparable companion of a godly life, of which, if we be deſtitute in the leaſt degrees, well may we be ignorantly deuout, and zealouſly ſuperſtitious, but wee ſhall neuer performe any one dutie in ſuch ſort as God will accept of it. And according to the degree and meaſure of our faith, ſuch alſo will bee our fruits of godlineſſe, they holding a proportion the one with the other: for as a weake hand may as truly liue and mooue as a ſtronger, but yet is not ſo powerfull in motion, nor poſſibly able to doe ſo much worke; and as a little tree newly planted, may bring foorth good fruit, as well as one that is come to perfect growth, yet cannot doe it in equall quantity: So he that hath the weakeſt faith, liueth an holy life, doth ſome good workes, and bringeth foorth ſome fruits of godlineſſe and righteouſneſſe; but his workes are not ſo many, not his fruits in ſuch plenty and abundance, as theirs whoſe faith is growne to an higher degree. Neither in truth is it poſſible, that it ſhould be otherwiſe, ſeeing weakelings in faith hauehave more to doe, and leſſe abilitie to performe. For the deuils policie binds him to vſe all meanes to ſupplant them when as he hath moſt hope, and to pull vp faith by the rootes, when it is newly planted; and his malice rageth moſt againſt thoſe who hauehave newly eſcaped out of his bondage, and refuſe any longer to be gouerned by him. The world more vehemently laboureth to hinder the good proceedings of thoſe, who hauehave newly ſeparated from it, as conceiuing more hope of their reclaiming; and the corruptions of their owne fleſh, are much ſtronger to betray them into the hands of their forraine foes. So that they are in the ſame caſe with Nehemiah and his fellowes, who muſt in one hand hold their working inſtruments, and in the other their weapons, that they may bee ready to repell their enemies. And therefore hauing theſe and ſo many other difficulties, with innumerable diſcouragements to hinder them, and fewer and weaker comforts to harten them on in their Chriſtian courſe; it is no maruaile if they doe not make ſo good riddance of their worke, nor bring foorth ſuch plentifull fruits of godlineſſe in their liues, as thoſe who are ſtronger in faith, and hauehave ouercome theſe difficulties, and after the conqueſt of their ſpirituall enemies, hauehave now attained to ſome peace and reſt. And hereof it is, that they that are weake in faith, are more vnſettled in the Chriſtian courſe, one while going forward, another while intermitting their labour; one while ſtanding ſtill, and ſoone after ſlipping and falling in their way, or wandring out of it into the by-wayes of ſinne; becauſe they hauehave ſtrong oppoſition, and are weake to make any reſiſtance: onelyonly the Lord, who hath promiſed that none of his ſhall be tempted aboue their power, and 1. Cor. 10. 13. 2. Cor. 12. 9.delighteth to glorifie his might in their infirmities, doth aſſiſt them with his Spirit, and thereby inableth them to ouercome all difficulties; and when they ſlip, preſerueth them from falling, or being falne, raiſeth them vp againe; reneweth their ſtrength when it is decayed, and giueth them, in the end, a good iſſue out of all their tentations, and an happy victory ouer all their enemies.