The Holy Arbor, Chapter 5 · Section 1 · Commandment 1 · Section 2
§. 2. Of Faith or Truſt in God.
THe ſecond Duty required in this Commandment, is, To Truſt in the onelyonly true God, and in him alone to put all truſt and confidence, Pſal. 20.8. This is Faith, by which whoſoever is united unto Chriſt, the ſame is Elected, Called, Juſtified, Sanctified, and ſhall be Glorified, Joh. 3.36. & 5.24. By this Faith is not meant an Hiſtorical Faith, as to know and think all thoſe things to be true which are manifeſted from above, either by Voyce or by Viſions, or by any other maner of Revelation, and are taught in the Books of the Prophets and Apoſtles, and thus to be perſwaded of them for the aſſeveration and Teſtimony of God himſelf, firmly aſſenting to the truth of thoſe things contained in the Scripture, for the Authority of God that ſpoke them: which Faith is good in it ſelf, but made ill, yea ſin by them that cannot apply it. Thus Simon Magus is ſaid to have believed, Acts 13.
By this Faith is not meant a Temporary Faith, as to aſſent unto the heavenly Doctrine which is delivered by the Prophets and Apoſtles, to profeſs it, and to rejoyce in the knowledge thereof, and to glory therein for a time; yet not for any feeling of Gods grace towards them, but for other cauſes whatſoever, and therefore without any true Converſion, and final perſeverance in the Profeſſion of that Doctrine; for this kinde of Faith is led as in a ſtring with the commodities of this world, and with them doth live and dye. By this Faith is not meant the Faith of working Miracles, which is a ſpecial gift of working Miracles; that is, a certain perſwaſion ſpringing from an eſpecial Revelation and Promiſe of God, whereby a man firmly reſolveth, That ſome extraordinary or miraculous Work, and contrary to Nature, ſhall come to paſs by Gods Power, which he hath foretold, and would have to be done in the Name of God and Jeſus Chriſt, 1 Cor. 13.2. which Faith ſo flouriſhing in the Primitive Church, ceaſeth in thoſe days, for that the Doctrine is now ſufficiently confirmed, ſo ſufficiently indeed, as he that will not now believe without a Miracle, may ſtand for a Wonder himſelf. But by this Faith is meant Juſtifying Faith, wrought in the hearts of the Elect by the operation of Gods Spirit, grounded on Gods Promiſes, whereby we do undoubtedly believe that God hath freely forgiven us all our ſins, applying Chriſt Jeſus in particular to be our Savior and Redeemer. From this Faith Gods people can never finally and totally fall away; howſoever it may be ſometimes ſhaken, obſcured and eclipſed, ſo as it may not ſo manifeſtly appear at one time as at another; and this Faith is incident onelyonly to the Elect, Acts 13.48. For it is a principal Grace of God, whereby man is ingrafted unto Chriſt, and thereby become one with Chriſt, and Chriſt one with him, Eph. 3.17. By this Faith in Chriſt, we are partakers of the Merit of the Death and Reſurrection of Chriſt, ſo as it is Satisfaction for us, and Forgiveneſs of all our ſins; a ſpecial grace or habit infuſed into the Soul by the Holy Ghoſt, whereby we are enabled to believe, not onelyonly that the Meſſias is offered unto us, but alſo to take and receive him as a Lord and Savior.
Thus Juſtifying Faith cometh not, neither proceedeth or ariſeth out of the inſtinct of Nature, neither out of ſenſe or experience, neither out of Demonſtrations or Reaſons borrowed from Philoſophy but it cometh and dependeth of a peculiar and ſupernatural Revelation or Divine Teſtimony, it proceedeth from the Holy Ghoſt, who kindleth it in our hearts by the Preaching of the Goſpel, Eph. 2.8. and confirmeth it by the uſe of the Sacraments, Mat. 28.19, 20. Now we are not ſaid to be made Righteous through Faith onelyonly, or that we pleaſe God through the worthineſs of meer Faith; but becauſe onelyonly the Satisfaction, Righteouſneſs and Holineſs of Chriſt is our Righteouſneſs before God, 1 Cor. 1.30. and we cannot take hold of it, or apply it to our ſelves, any other way then by Faith, 1 Joh. 5.10. Yet Faith without Righteouſneſs is Preſumption, as Righteouſneſs without Truth is Hypocriſie. And thus Faith is as it were an Addition of a New Light to Reaſon, without which Reaſon is purblinde; and begins to breed in the heart, when the party begins to be touched in Conſcience for his ſins, and hungers withal and thirſts after Chriſt and his Righteouſneſs; the firſt act of the underſtanding being to aſſent to the Truth contained in the Promiſes, wherein Chriſt is offered, and then the act of the Will to conſent unto them, that is, to embrace them. But before a man will be willing to take Chriſt, the heart muſt be changed by God, for none will take Chriſt upon Chriſts conditions, till they be throughly humbled, and have their hearts broken, that know what the wrath of God is, and have their Conſciences awakened to ſee ſin, till they have been ſtung with a ſenſe of their ſins, till they be heavy, and have felt the weight of Satans yoke, till then they will not come under the yoke of Chriſt, and then they will come in, and be glad they have Chriſt, though on Chriſts conditions. Thus as the children of Iſrael being ſtung with fiery Serpents, and that unto death, were healed by looking unto the brazen Serpent erected by Moſes; ſo when we are ſtung by the old Serpent, Sin and Death, we muſt ever remember by Faith to look upon Chriſt. Now we are ſaid to Take Chriſt, when we ſo take him, as to bring him into our hearts to dwell there, when we are knit to him and he to us: But ſome men cleave to Chriſt, not becauſe they have any good ground, but becauſe they want Temptations to a contrary way; therefore it is Gods uſual maner when men ſeem to Take Chriſt, and to believe in him, to put them to the tryal, to ſee what they will do, whether their Faith will work or no: For when to ſuch as take Chriſt for love of the good things by him, and not for love of his perſon, other commodities are preſented, that are preſent and ſenſible, and in their apprehenſion greater then thoſe by Chriſt, then they let Chriſt go again, and their Faith proves uneffectual; like thoſe that marry not for Love, but for Wealth; the maner of theſe men is to ſeek mercy and not grace: yet may we look upon our own advantages by Chriſt, but not on that alone. Thus when a man is drawn from God, it is either by ſome offer of ſome great benefit or ſome great evil which he is put in fear of; in both which Faith is that Ʋnum Neceſſarium to keep thee from ſinning, for it is Faiths office to guide our lives, ſo as that we be not overcome by Adverſity, nor drawn aſide from God in Proſperity.
Now that Faith that ſaves, muſt be effectual Faith, it is the effectualneſs of Faith onelyonly that God requires; that is, if there be any effectualneſs in man that comes not from Faith, God requires it not, but if we labor to grow in Faith, we ſhall be enabled to do the duties of New Obedience; but if we have not the ground, all that we do is but in vain: Therefore when we finde any coldneſs, weakneſs or languiſhing in the Graces we have, encreaſe Faith, and all other Graces will grow. This effectual Faith is wrought, or our Faith is made effectual by the Spirit of God, it is not in our own power, of our ſelves we are not able to believe; if God himſelf put not his hand to the work, no man is able to believe, becauſe naturally man hath a hard heart. So for an holy life, when we have believed and accepted the Righteouſneſs that is offered us in Chriſt, when that is done, it is Gods part to frame and fit us for an holy life: for after that a man is Juſtified by Faith, Chriſt Sanctifieth him, and it is he that carries him afterward thorough his whole life in a holy converſation. And as Chriſt is thus made unto us Juſtification and Sanctification, ſo is he made unto us Redemption alſo; for he delivers us from the leaſt evils as well as from Death Eternal, and Hell it ſelf: yea, there is no evil that the Saints are freed from, but it is purchaſed by the Blood of Chriſt, which is over and above ſome general works of Gods Providence that all men taſte of. Now though there be ſufficiency in Chriſt to ſave all, yet none have benefit by it, but thoſe that receive it as they ought, that is, as a Lord as well as a Savior: We muſt therefore come to God as with a full heart, ſo with an empty hand, for Faith doth its work beſt alone; for all that Faith hath to do, is onelyonly to Take from Chriſt that Righteouſneſs which we want our ſelves: And without this Faith, God regards not the beſt Moral Vertues; the Moral man, what he doth, he doth it of himſelf, and through himſelf, and for himſelf; but he that doth what he doth by Faith, doth it of Chriſt, and through Chriſt, and for Chriſt: for we muſt receive all from Chriſt, and do all for Chriſt, and all by Faith. Faith worketh in us a love to God, and preſenteth to him a perfect Righteouſneſs; and this Faith is the ſum of the Preaching of Chriſt and his Apoſtles. Now God requires no more but a Willingneſs in Earneſt to come and take Chriſt, he will make thee able afterward to do the reſt, for God never gives his Son to any, but he gives them the Holy Ghoſt, the Spirit of his Son, alſo.
And we muſt know, That Faith admits degrees, and that every Chriſtian ought to grow from degree to degree, Rom. 1.17. for though the weakeſt Faith may be a true, and ſo a Saving Faith, yet if this ſmall meaſure of Faith be not edged on with a longing fervency after fulneſs of perſwaſion, and ſeconded with an aſſiduous ſerious endeavor after more perfection, it is no ſound and ſaving Faith, but onelyonly a counterfeit ſhew or deceiving ſhadow. The leaſt Aſſent to, the leaſt Belief of the Promiſes, ſo it be ſufficient to over-ballance the Scale of Doubting (which is called the leaſt degree of Faith) brings us to Chriſt, and make us willing to Take him, and is Faith, though it come not to the full degree, though it hath ſome doubting, ſome fears: And afterward we ſhall be more fully and better perſwaded, which addes to the degrees. For Faith, though it be mingled with ſome doubtings and fears, may be effectual, though not perfect, for there is a Doubting mingled with the beſt Faith; ſo it be but ſuch a Doubting as does not overcome, it may ſtand with true and ſound Faith. If a man hath ſo taken Chriſt, that ſtill he is growing, ſtill his Faith is prevailing, ſtill overcoming theſe doubts and fears from day to day, he is better and better reſolved, if it be thus ſtill on the growing hand, it is a ſaving and effectual Faith; yea, it is not Faith except it hath ſome Doubting, except there be ſome fears, ſome troubles within, that reſiſt this Faith, and ſtrive againſt it; for there is no man that hath perfect Faith, eſpecially at the firſt, or afterward, ſo as to ſet his heart fully at peace. So that it is ſaid of Doubting, in this caſe, as we ſay of Thiſtles, They are ill Weeds, but it is a ſign the ground is fat and good where they grow: So Doubting, as it is a thing that reſiſts Faith, is bad, but it is a ſign the heart is good where it is; ſo that where there is no Queſtioning, there is all Fleſh. And a man may have a ſaving Faith, though he want the comfortable Aſſurance thereof in his own knowledge, which is the reflect act of Faith: For as ſome men have a perſwaſion of the forgiveneſs of their ſins, yet not ſavingly believe; ſo a true Believer may have but a weak perſwaſion of the forgiveneſs of his ſins, but that Faith which is joyned with Love, is infallibly true, but disjoyned thence, is falſe; and the ſmalleſt Faith, yea the weakeſt, may yet be a ſound, true and ſaving Faith; it is not the difference of degrees and meaſure that takes away the nature of it: For Faith, in regard of the extent of it, admits degrees, not becauſe the Habit is encreaſed, but becauſe the Revelations and Objects are more; and therefore thoſe poor Chriſtians that are yet ignorant, may have a true habit, and as true a Grace in the heart: And though a man be more converſant in the Scripture, knows more then they, hath more Revelations, and in that ſenſe though he hath a greater Faith then the other, yet the other hath a like precious Faith with him in regard of that Grace. Nor do Infirmities break the Covenant betwixt God and thoſe that have once taken Chriſt, and have true Faith, though in the leaſt degree. Now in Taking Chriſt, the ſtronger the Will is, by how much ſtronger Aſſent the Minde and Underſtanding gives to thoſe Truths which concern Juſtification delivered in the Scripture: And we muſt labor to believe hard things, like Abraham; or eaſie things propounded with ſlender Arguments, like Nathaniel: for if we believe in difficult caſes, God will make us with facility to believe them another time: We muſt labor for the extent of Faith, for the multitude of Revelations, to be filled full of Faith, as Barnabas is ſaid to be, and this is by ſtudying the Word much, for therein will God reveal this.
This Faith is the Mother of all Sanctifying Graces, for by it we are ingrafted into Chriſt, and ſo live the life of Faith, the life of God; the fruits of Faith are almoſt infinite, for all the ſeveral and diſtinct branches of Piety and Charity, if they be rightly performed, are fruits of Faith: And where there is a true Faith, there is a ſecret perſwaſion wrought in the heart, whereby God aſſures us that he is ours and we are his; for we may know, and be aſſured that Chriſt dyed for us, and Redeemed us in particular, if we can finde in our ſelves that we have true Faith in Chriſt, and true Repentance for all ſins: And we may be aſſured of our Vocation, if through the Myſtery of the Word, ſeconded and made powerful by Gods Spirit, we are quite altered and changed from our former evil lives, and have attained unto Faith and Repentance. And we may be further aſſured, That we are Redeemed, and are the children of God, if we finde that we have the Spirit of God dwelling in us, which if we want, we are none of Gods; which if we have, it will appear by the fruits of the Spirit in us: for as Exerciſe begets Health, and we are made fit by Health for Exerciſe; or as Acts beget Habits, and Habits are means to exerciſe thoſe Acts: ſo Aſſurance grounded upon the Promiſe, enableth, enlargeth and encreaſeth Sanctification, and Sanctification encreaſeth Aſſurance; but firſt ſee Faith, and then the other as fruits of it. Now Faith is wrought in us thus; The Spirit comes and ſhews Chriſt to us, and not onelyonly the profit we have by him, but the beauty and excellency of him: it ſhews us what Grace is, and makes us love it, and then ſhews us Mercy: Out of this we come to long after Chriſt, and to ſay, I would I had him. Now to this work he addes a ſecond; Chriſt comes and tells a man, I will have thee, he comes and ſhews himſelf, diſcovers himſelf, and ſpeaks plainly to him, I am willing to marry thee: Now the longing Soul hearing thoſe glad tidings, embraces the motion, and the work is done. We may know whether this Faith be wrought in us, by reflecting upon our own hearts, and conſidering what actions have paſſed through it; for the works of Faith are manifeſt: And we muſt uſe Faith in comforting our ſelves, for whatſoever Chriſt hath by Nature, we have it by Grace, when we have Faith: if he be a Son, we are Sons: if he be an Heir, we are Heirs, &c. yea, Faith makes a man regardleſs of all earthly things.
Thoſe that have Faith, are able to uſe it of themſelves; but many have it that do not uſe it: and though God doth work in us all the work of Faith as it is received, yet know, He doth not work in us onelyonly, but by us, he makes us Inſtruments: yea, we ſhall be called to an account for the Talent of Faith, if we have it and uſe it not: and if we uſe it not, we ſhall have little enough o… it, for the uſing of it is that which ſtrengthneth Faith, and makes it effectual. Now that we are ſaved by Faith, appears from theſe places of Scripture, Joh. 3.16. Rom. 1.16. & 3.28. Eph. 2.8. Mark 16.16. Rev. 21.8. 2 Theſſ. 2.11, 12. Gal. 3.7, 9. Luke 7.50. Yet know, That a man is not ſaved by Faith ſimply as it is Faith, for it doth not in its own nature merit Salvation, but it is ſaid to ſave us in reſpect of its Object, which is Chriſt; not as it is a gift, quality or property, but as it is an Inſtrument to apprehend and apply this Object, ſo that we are ſaved by Faith as an Inſtrument, not for Faith as a Cauſe: So Faith alone is ſaid to juſtifie us, but that Faith which is alone, without other Graces, doth not juſtifie us; neither were ever any juſtified by Faith without Works. For Faith is not onelyonly a Perſwaſion that our ſins are forgiven, but alſo a thorough Repenting that our ſins may be forgiven; not onelyonly a Perſwaſion that the Promiſes are true, but a Holineſs of living, that we may have a ſhare in thoſe Promiſes; not onelyonly a Perſwaſion that the Scripture is true, but an Obedience to Gods Will revealed therein; not onelyonly a Perſwaſion that Chriſt dyed for my ſins, but alſo ſuch an uprightneſs of walking, as that I crucifie him not again by my Luſts: for Faith doth not onelyonly work a good meaning in us, but it doth work power in us to do good, and to mortifie our affections; for where Chriſt dwells indeed, he gives power againſt ſin, and that by his Spirit; and where the Underſtanding is fully convinced, the Will and Affections follow: Faith, and the Deſire of ſatisfying Luſts, cannot ſtand together; and he that truſts not God for Earthly things, cannot truſt him for matters of Salvation: for, if we have Faith in the main, we will have it in particular caſes.
We are ſaid to Believe three maner of ways; viz.
1. We believe one God; that is, we believe that there is a God.
2. We believe God; that is, that God is true touching his Promiſes: Theſe two ways Infidels, yea the Devils believe and tremble.
3. We believe in God; that is, according to thoſe Promiſes to put our whole truſt and hope in God.
In the Doctrine of the Church mention is made of four ſorts of Faith:
1. Hiſtorical, when men believe the Bibles Hiſtory: This ſaves not, James 2.19.
2. Temporary, when men believe onelyonly for a time; neither doth this ſave.
3. Miraculous, proceeding from ſpecial Revelation, which is now out of uſe.
4. Juſtifying, this is the true faith, and this ſaves.
Hiſtorical Faith, being an Aſſent of heart to the Truth of Gods Word, is twofold:
1. Infuſed, which is wrought in us by the illightning Spirit of God, and ſtaying it ſelf upon his Authority, immediately relying thereon.
2. Acquired, which is produced by the light of Reaſon, Diſcourſe, and created Teſtimony: This is that which may be found in Devils.
Again, Faith is twofold; viz.
1. Legal, when we believe the Promiſes, or more ſpecially the Threatnings of the Law, which we are bound to believe.
2. Evangelical, when we believe the Promiſe of the Goſpel, applying it to our ſelves.
For the right underſtanding of Faith, what it is, theſe things are chiefly requiſite to be known, and ſeriouſly to be conſidered; viz.
1. The principal Efficient Cauſe thereof, which is the Holy Ghoſt, Eph. 2.8.
2. The Inſtrumental Cauſe; that is, the Preaching of the Word, and uſe of the Sacraments.
3. The Formal Cauſe; that is, a certain Knowledge, and a ſure and full Conſidence in Chriſt.
4. The Object of it; that is, whole Chriſt, and his Benefits promiſed in the Word.
5. The Subject wherein it remaineth, of Place where it is, which is the Underſtanding, the Minde and Will.
6. The Maner how it Juſtifies; viz. As an Inſtrument.
7. The Actions of it, which are theſe principally; viz.
To Reconcile or Juſtifie.
To Pacifie the heart.
To Purifie or Sanctifie.
8. The Final Cauſe thereof, which is
1. The Glory of God.
2. Our Salvation.
Saving Faith comprehendeth theſe three things; viz.
1. Knowledge, or the right conceiving of the neceſſary Doctrines of true Religion, eſpecially of thoſe which concern Chriſt, our Redeemer.
2. Aſſent, when a man knowing this Doctrine, doth further approve of the ſame as wholeſom Doctrine, and the Truth of God, directing us aright unto Salvation.
3. Application, when we conceive in our hearts a true perſwaſion of Gods Mercy towards us particularly in the free pardon of all our ſins, and for the Salvation of our Souls.
Or thus, In Juſtifying Faith theſe ſix things are neceſſarily required; viz.
1. A true underſtanding of Gods Word, ſo far as is neceſſary to Salvation, Rom. 10.14.
2. An Inward Aſſent and Conſent unto the Word, Joh. 17.17. Rom. 7.16. Iſa. 1.19.
3. A Profeſſion of the Word and true Religion, not for any ſiniſter reſpect, Rom. 10.9, 10.
4. An Approbation, Joy, Delight, Love and affecting of this Word.
5. A true and ſound Application of Chriſt to our own particular ſelves, Heb. 10.22.
6. A continual Declaration of our Faith by the continual practice of good works, Jam. 2.26.
The order which God uſeth in working Faith; viz.
1. He worketh on the underſtanding, enlightning it by his Word, as in all Fundamental neceſſary Points of Chriſtian Religion, ſo in theſe two eſpecially:
1. In the Miſery of a natural man, which the Law diſcovereth.
2. In the Remedy thereof, which the Goſpel revealeth.
2. He worketh on the Will, and thereon alſo two eſpecial Works; viz.
1. In regard of mans Miſery, as to be pricked in heart, grieved in ſoul for ſin, and wounded in conſcience.
2. In regard of the Remedy, to deſire above all things in the world one drop of the infinite Mercy of God, and to give all to have Chriſt.
How the Holy Ghoſt worketh Faith; viz.
1. By enlightning the minde that it may underſtand the Word.
2. By moving the Will, that it may aſſent unto the Word once underſtood.
3. By putting an efficacy in the Law; for though the Law be fit to humble a man, yet is it no worker of Sanctification.
4. By ſhewing the excellency and riches of Chriſt.
5. By aſſuring us that theſe things are ours.
As in Faith there muſt be
1. The Underſtanding to apprehend Chriſt.
2. The Will to accept and lay hold on him.
So therein are theſe things required:
1. To know the Promiſes of Righteoſneſs and Life Eternal by Chriſt.
2. To apply the Promiſe with the thing promiſed, which is Chriſt, unto our ſelves.
How to apply Chriſt truly to our ſelves:
1. Lay a Foundation of this Action; that is, in the Word, and in the Miniſtery of the Word.
2. Practice upon this Foundation; that is, to give our ſelves to the exerciſe of Faith and Repentance, which ſtands in Meditation of the Word and Prayer for Pardon; when this is done, God gives the ſenſe and encreaſe of his Grace.
When we reſolve to Take Chriſt, God gives us power and ability thereto; but the rejecting of Chriſt is the greateſt ſin, and none ſhall be ſo much laid to our charge at the Day of Judgement: Let theſe Conſiderations move us to Take Chriſt:
1. The Danger in not taking him.
2. The Benefit in taking him.
3. The Certainty of having him.
The things which muſt concur in the Will to receive & take Chriſt; viz.
1. There muſt not be Error Perſonae; this excludes ignorant men, that take not Chriſt indeed, but in their own fancy.
2. There muſt be the right Form of taking him, as a renouncing of all things elſe: This muſt be obſerved, Chriſt muſt be taken onelyonly and alone.
3. There muſt be a compleat Will concurring to this Action, which excludes all wiſhers and woulders.
4. There muſt be a deliberate Will, which excludes thoſe that onelyonly in a good mood would take Chriſt.
5. The Will muſt be true and free, excluding ſervile Fear, in perillous Neceſſities, or at times of Death, &c.
It is the Righteouſneſs of Faith by wch alone men can be ſaved now in the time of the Goſpel; which Poſition may be opened by the Anſwers made to theſe ſix Queſtions; viz.
1. How this Righteouſneſs of God ſaves? Anſ. As Adams Unrighteouſneſs condemns.
2. How it is offered to us? Anſ. By free gift as the Father gives his Land.
3. To whom it is offered? Anſ. To all that will accept it.
4. Ʋpon what Qualifications? Anſ. None as proexiſtent.
5. How it is made ours? Anſ. By Faith applying it to our ſelves.
6. What is required of us when we have it? Anſ.
1. To love Chriſt.
2. To Repent.
3. To part with all for him.
4. To ſuffer for him.
5. To do for him.
The reaſons why the Righteouſneſs of God is ours by Gift; viz.
1. That no man might boaſt in himſelf, but he that rejoyceth may rejoyce in the Lord.
2. That men may learn to depend upon God for it, who will have no man challenge it as due, for it is a meer Grace, Rom. 4.16.
3. That it might be ſure to all the Seed, even to Gentile as well as to Jew.
There is a double conſideration to be had of Faith; viz.
1. As it works; As a Quality: and ſo it hath nothing to do with Juſtification.
2. As it Receives; As an Inſtrument: So it juſtifies, and that not by altering the nature of ſin; that is, by making ſin to be no ſin, but by taking away the efficacy of ſin, that it doth not condemn us: Daniels Lyons were Lyons ſtill, though God at that time took their fierceneſs from them; and ſo was it with Pauls Viper.
Faiths double Act:
1. The Direct Act of Faith, by which we apprehend and take Chriſt.
2. The Reflect Act, by which we know and are aſſured that we have apprehended and taken Chriſt.
Faith hath alſo this double Quality:
1. To lay hold of Chriſt offered.
2. To empty a man of all things elſe whatſoever; eſpecially
1. Of all opinion of Righteouſneſs in himſelf.
2. Of all opinion of ſtrength and ability to help himſelf.
Faith admits Degrees in four reſpects; viz.
1. In Perſwaſion, That Chriſt is offered, that he is ours, that he is given by God the Father.
2. In regard of the difficulty and hardneſs of the things to be believed.
3. In regard of the Extent of it, when there are more things revealed to us.
4. In regard of the Proof; and here as the Evidence of Sanctification is more, ſo is the Aſſurance.
Opinion is but an Aſſent to the Truth, with a fear leſt the contrary may be true: So that Faith and Opinion differ in theſe three things:
1. In the Object, which is ſomething in its own nature uncertain: but Faith pitcheth upon the Word of God, which is in its own nature infallible, and cannot deceive.
2. In the working; Opinion being a matter of Speculation, and no more, Faith a matter of Practice: but that is not all.
3. In overcoming Doubts; for Opinion goeth no farther, but ſtays in a Doubt, but Faith proceeds to full Aſſurance.
To be rooted and grounded in Faith, is, To have the firſt ground right, and ſo to proceed from one to another: As thus,
1. Stedfaſtly to believe the Scriptures in general.
2. All the Promiſes, therein contained, in particular.
3. To apply and appropriate them to our ſelves juſtly, and upon good ground.
No man knoweth what Juſtifying Faith is, but he that hath it: whoſe true Properties are theſe;
1. He being convicted thereof in his Conſcience, knoweth, that whatſoever things are ſpoken in the Scriptures, are true and Divine.
2. He findeth himſelf bound to believe them.
3. He is certain, That through Chriſts Satisfaction he is received of God into favor, and is endowed with the Holy Ghoſt, and is by him regenerated and directed.
4. He applyeth to himſelf all thoſe things concluding that they belong unto him.
5. He rejoyceth in the preſent Bleſſings which he hath, but moſt of all in the certain and perfect Salvation to come: And this is that peace of Conſcience which paſſeth all Underſtanding.
6. He hath a Will to obey the Doctrine of the Prophets and Apoſtles, without any exception, in doing or ſuffering whatſoever is therein commanded.
7. He is certain that his Faith, though it be in this life imperfect and languiſhing, and often very much eclipſed, yet being builded upon the Promiſe of God, which is unchangeable, doth never altogether fail or dye.
Faith is ſaid to work four ways; viz. Towards
1. God, by a quiet and peaceable Conſcience, grounded on Gods love, Rom. 5.1.
2. Our Neighbor, by mutual concord, eſpecially in matters of Religion, Acts 1.14.
3. Our ſelves, by Patience with joy and thankfulneſs in Afflictions, Rom. 5.3, 4.
4. The Devil and the World, by victory over their Aſſaults and Temptations, 2 Joh. 5.4, 5. 1 Pet. 5.8, 9.
The work of Faith towards God:
1. Peace in Conſcience, from our Reconciliation with God, Rom. 5.1.
2. Love towards God and Chriſt, Luke 7.47.
3. Hope of the Glory of the Sons of God in the world to come, and joy in troubles, Rom. 5.3.
4. Boldneſs to ſpeak unto God, grounded on a ſure confidence in him, Eph. 3.12.
5. A Confeſſion of the Truth, 2 Cor. 4.13. Rom. 10.10.
6. Obedience to God, Rom. 1.5. for which Abraham is chronicled as the Father of the Faithful.
7. A Perſeverance and Conſtancy in the Truth of Chriſt, Joh. 6.68. And a commending of our Souls to God, Acts 7.59.
The work of Faith towards our neighbors:
1. A knitting of the mindes of men one towards another, Acts 1.14.
2. It extendeth Brotherly love even to our Enemies, 1 Tim. 1.6.
The work of Faith towards our ſelves; viz.
1. It makes us entertain with joy and thankfulneſs Gods loving Chaſtiſements, Rom. 5.3, 4.
2. A Reſting upon his Providence and Promiſes for Bleſſings Temporal and Spiritual, Mat. 6.25.
3. It affects our hearts with comfort, ſtrengthning them againſt all troubles, Joh. 14.1.
4. It worketh in us a hatred of ſin and of our former ways with ſhame and grief, Joh. 12.46.
A thing may be ſaid, not to be done of Faith, three ways; viz.
1. Conſcientia Dubitante, when a thing is done with a doubting or unreſolved Conſcience, as in thoſe that are weak in knowledge.
2. Conſcientia Errante, thus the Maſs-Prieſt ſinneth in ſaying Maſs, though in his Conſcience he think it the Ordinance of God.
3. Conſcientia Repugnante, though upon Error and falſe judgement of the Conſcience, it is in the doer a ſin: Thus an Anabaptiſt that holds it unlawful to Swear, ſinneth if he take an Oath.
In what ſenſe Faith is called Effectual:
1. When it does its proper Office or Function, namely, To Take Chriſt.
2. When it is true, real and ſubſtantial, when it is oppoſed to vain Faith.
3. When it is an operative, lively, ſtirring, and a fruitful Faith.
4. When it goes thorough with the work in hand; that is, when it Sanctifieth the heart throughout in reſpect of parts, and throughout in regard of time, when it brings a man to the end of his Salvation, when it carries a man through all impediments, when it leaps over all difficulties; a growing, pervailing, overcoming Faith.
Wherein the Effectualneſs of Faith conſiſts; viz.
1. In being well built; that is, when the preparation is ſound and full by Humiliation.
2. When a man believes the Promiſes on ſure infallible grounds, and ſees them diſtinctly.
3. When the Will takes Chriſt out of love to him, not his; not out of fear, nor out of miſtake.
4. When it turns not onelyonly the Will, but all the Affections: when it turns the whole man, when it ſhoots it ſelf into life and practice.
The Cauſes of Uneffectual Faith; viz.
1. The Taking of Chriſt upon miſinformation, without due conſideration.
2. The Taking Chriſt out of fear, not out of true love to him; as men in ſickneſs.
3. The taking Chriſt for the love of the good things by him, not of his perſon.
4. Want of Humiliation that ſhould go before it.
5. Becauſe Faith is not grounded aright: when men falſly take to themſelves a perſwaſion of the Remiſſion of their ſins upon an uncertain and wrong ground.
The Reaſons why God accepts no Faith but ſuch as is Effectual:
1. Becauſe otherwiſe it is not Faith, for it is dead.
2. Other Faith hath no Love, which condition is required.
3. Other Faith the Devils have, for they believe and tremble.
4. Elſe it works no Mortification, for we muſt deny our ſelves.
5. Elſe Chriſt ſhould loſe the end of his coming into the world.
6. Becauſe good Works are the way to Salvation.
The uſual means that Satan doth labor with to weaken, ſhake & cut down the Faith of Gods children; viz.
1. By ſuggeſting to the childe of God a conſideration of the flouriſhing ſtate of the wicked, how imperiouſly and proſperouſly they domineer and revel it in the world, whileſt himſelf lies trampled on by their Inſolencies, Oppreſſions, and Prophane Cenſures: But this the childe of God may repulſe, by conſidering and underſtanding with David, the end of theſe men, how ſuddenly they are deſtroyed, periſh, and come to a fearful end.
2. He curiouſly obſerves all ſeaſons and advantages, therefore if he findes us caſt down with ſome ſad and heavy accident, he preſently afreſh repreſents unto the view of our Conſciences, the many and great ſins of our unregeneration in their fouleſt ſhape, to cauſe new unneceſſary doubtings, diſtruſts and fears, to looſen the hold of our Faith: But this the childe of God muſt repel, by reflecting on his All-ſufficient Savior.
3. When the heart of a godly man is ſweetly refreſhing it ſelf with an Aſſurance of his future happineſs, and eternal enjoyment of endleſs joys in Heaven, Satan labors to caſt into his minde even ſome thoughts of impoſſibility of the performance of the Promiſes of Salvation, and of the attainment of that excellent weight of glory. But this the childe of God muſt reſolutely repel by the power of Prayer, knowing that God who hath promiſed, is Omnipotent, and able to perform; Faithful and true, and will perform.
4. If Satan by the violence of ſome temptation, be able to hale us again into ſome groſs ſin, to which we were principally obnoxious before our Calling, then from thence he draws and enforces upon us diſcomfortable and Faith-killing Concluſions, and preſently infers upon ſuch relapſes, that we have deceived our own Souls, that our Holineſs is but Hypocriſie, our Faith but Temporary, and our Converſion but Counterfeit: But this the childe of God muſt overcome by ſpeedy, renewed ſound Repentance.
The two main pillars which ſupport our Faith in the recovery of Grace:
1. One without us; which is the Author of Grace, even God, in whom the ſame Cauſe which firſt moved him to beſtow the Graces of his Spirit on a man, ſtill remaineth to move him to renew his Spirit, and that is even his own free mercy and goodneſs.
2. The other within us; that is, the Seed of Grace, which is not corruptible, but incorruptible, 1 Pet. 1.23. called The ſeed of God, 1 Joh. 3.9. which is the holy Sanctifying Spirit of God; and compared by Chriſt to a Springing well, whence flow Rivers of water of Life, Joh. 7.38, 39. whereby Supply and Repair of Grace, if it fail by reaſon of infirmities, may be made, renewed and recovered through Repentance.
How Faith and Hope differ:
1. Faith embraces the preſent benefits of God, and his Will towards us; Hope embraces the effects and fruits which are to come of this preſent and perpetual Will of God.
2. Faith is that which maketh thoſe things to be which are hoped for, and which ſheweth thoſe things which are not ſeen: but Hope that is ſeen, is not Hope: for how can a man hope for that which he ſeeth?
Wherein Faith & Hope agree, viz.
1. In the Author and Worker of them both, which is Gods Holy Spirit: For as Faith is a fruit of the Spirit, Gal. 5.22. ſo we abound in Hope through the power of the Holy Ghoſt, Rom. 15.13.
2. In the common matter; for both of them are ſaving and ſanctifying Graces: As we are ſaved by Faith, Eph. 2.8. ſo alſo by Hope, Rom. 8.24. And as by Faith the heart is purified, Acts 15.9. ſo he that hath Hope purgeth himſelf, 1 Joh. 3.3.
3. In the Ground of them; both being grounded on the Promiſes of God.
4. In the Properties of Aſſurance and Patience, Heb. 6.11. & 10.22.
5. In Continuance, which is onelyonly till they have brought us to the poſſeſſion of the Inheritance promiſed, 1 Cor. 13.13. in which reſpect Love, which continueth even in Heaven, is preferred before them both.
6. In many excellent Effects; as, A clear and quiet Conſcience, An utter denyal of a mans ſelf, A caſting himſelf wholly on Gods grace, A patient bearing of Croſſes, and perſeverance unto the end.
The childe of God may not doubt of his Salvation for theſe Reaſons:
1. Becauſe it favoreth the Opinion of the Papiſts againſt the Truth.
2. The doubting of Salvation wracks the Conſcience by a ſervile and ſlaviſh fear.
3. Becauſe it doth quench the motions of the Spirit and all goodneſs.
4. It taketh away our Patience in Troubles, and willingneſs to undergo them.
5. He that doubteth hereof, bewrays his ignorance of Gods Word, and his unbelief.
A man may & ought to be certain of his Salvation from theſe Arguments:
1. From the Example of Job, Job 19.95.
2. From the words of Paul, 2 Cor. 5.1. Rom. 8.14.
3. It was Pauls own perſwaſion of himſelf, Rom. 8.38.
4. The Spirit is the Earneſt of our Inheritance, Eph. 1.14.
5. He that believeth ſhall be ſaved, Mark 26.16. Joh. 3.16.
We may be aſſured that we are the children of God by theſe five infallible Signs:
1. By the Teſtimony of Gods Spirit.
2. By a ſtedfaſt Faith in Gods Promiſes.
3. By a daily dying unto ſin.
4. By a profitable keeping of Gods VVord.
5. By a careful obſervation of all Gods Commandments.
We may be aſſured that we have the Spirit of God dwelling in us, if we finde and feel in our ſelves
1. A more love and deſire to good things then to evil, and a loathing and hatred of all ſin, becauſe it is ſin.
2. The fruits of the Spirit, as Love, Joy, Peace, Long-ſuffering, Goodneſs, Gentleneſs, Faithfulneſs, Meekneſs, Temperance, Sobriety, Chaſtity, Holineſs, Uprightneſs, and ſuch like.
Two ways to encreaſe Aſſurance; viz.
1. By the Promiſes, the ſure Word, on which Faith is built.
2. By the fruits of Sanctification in our ſelves: Now when we finde theſe languiſhing, we ſhould go to the firſt, and the other will be encreaſed by it.
We offend about this Aſſurance three ways; viz.
1. By doubting of our Salvation, as the Papiſts teach others to do.
2. By Infidelity, not being throughly perſwaded of the goodneſs of God, nor believing his Promiſes.
3. By grounding our Hope upon our own unworthineſs, ſins, infirmities, and ſo not upon God.
Six Conſiderations to help Faith in comforting the ſoul; viz.
1. God juſtifies the ungodly.
2. Chriſt is made Righteouſneſs to us.
3. The Pardon is general.
4. God takes delight in ſhewing Mercy.
5. His Mercy is Infinite.
6. Chriſt came to pardon the greateſt ſins.
Certain Inſtances of Faith guiding a man in difficult caſes:
1. In confeſſing of Chriſt; as in many of the chief Rulers, Joh. 12.12.
2. In praiſe with men; as in Paul.
3. In caſe of Profit; as it ſhould have been in Saul touching the fat Cattel; and in Balaam, Judas, Gehazi, Achan, &c.
4. In caſe of Safety and Danger; as in Saul and the Philiſtims, and in Joram, Jer. 42. & 43.
5. In great Fears; as in Stephen and Paul.
6. In Pleaſures; as in Moſes when he left Pharaohs Court.
7. In caſe of Proviſion for Poſterity.
8. In matters of daily imployment.
The Titles given to true Faith; viz.
1. It is called the Faith of the Elect, Tit. 1.1. for none but the Elect have it, and all the Elect have it at one time or another: when once they have it, they never utterly and totally loſe it.
2. It is called Saving Faith, becauſe it bringeth us to Salvation, Eph. 2.8.
3. It is called Juſtifying Faith, becauſe it is that means or Inſtrument which Gods Spirit worketh in us, whereby we apply unto our ſelves Jeſus Chriſt, in and by whom we are juſtified, Rom. 3.28.
4. It is called Sanctifying Faith, becauſe by it God purifieth our hearts, Acts 15.9.
How far the ſenſe of Faith may be loſt in men:
1. It may be ſo covered over and ſmothered, as it may not be diſcerned, they may for a time have no Aſſurance of it.
2. All the joy and comfort of it (wherewith they were formerly upheld) may be clean taken away, and they even faint for want of it.
3. No fruits thereof may appear, they may be as Trees in winter: little conſcience of any duty, dull in hearing Gods Word, cold in Prayer, nothing remaining but a formal Profeſſion, if that.
4. Their Conſciences may prove a very Rack, a grievous Torture and Torment unto them.
5. They may think it is like to be recovered with a wet finger, with a light ſigh, or a groan: but they may call, cry, and roar again and again, before they be heard.
6. And when they recover it, it may be they ſhall never attain to that meaſure which once they had; or if to that meaſure of the thing it ſelf, yet not of the joy and comfort of it: They may carry the grief of this their Fall to their graves.
The difference between Faith and Preſumption; viz.
1. Faith driveth a man out of himſelf, and caſts himſelf wholly on Chriſt: Preſumption makes him boaſt of himſelf, and makes him ſelf-conceited.
2. Faith reſteth on a ſure ground, even Gods Word: Preſumption relieth onelyonly on a mans ſurmiſe and meer conjecture.
3. Faith is joyned with the uſe of the means: Preſumption not onelyonly careleſly neglecteth, but arrogantly contemneth all means.
4. Faith is wrought by degrees; as firſt by Knowledge, then by Grief, after by deſire: Preſumption is a ſudden apprehenſion of the minde.
5. Faith makes a man work out his Salvation with a holy jealouſie, yea with fear and trembling: Preſumption is over-bold.
6. Faith makes a man depart from all iniquity, and keep a clear Conſcience: Preſumption is accompanied with much pollution.
7. Faith is moſt ſure in time of Tryal, then the ſtrength of it is moſt manifeſted: Preſumption maketh greateſt flouriſh when there is leaſt danger.
8. Faith continueth unto the end, and never quite falleth away: Preſumption is ſubject to decay totally and finally.
Motives to labor for, and to grow in Faith:
1. Without it whatſoever we do is ſin, Rom. 14.23.
2. We cannot pleaſe God in any one action without Faith, Heb. 11.6.
3. We cannot hear Gods Word with profit, except we have Faith, Heb. 11.6.
4. We cannot Pray without this Faith, Jam. 1.6.
5. We cannot Receive the Benefit of the Lords Supper without it.
6. We cannot be ſaved without it, Mark 16.16.
7. We muſt grow in Faith, becauſe we need more ſtrength daily, and daily meet with greater Aſſaults.
8. We ſhall hereby grow in joy, and gain the favor and love of God the more.
9. We ſhall the more prevail in Prayer.
10. By growing in Faith we ſhal bring the more glory to God.
The means of getting Faith, are twofold:
1. Outward, which are either ſuch as both work and ſtrengthen Faith, as the Word of God; or onelyonly ſuch as ſtrengthen it, as the Sacraments.
2. Inward (or rather the Cauſe) which is the Sanctifying Spirit of God, who ſoftneth, quickneth, openeth our hearts, making them to bring forth the bleſſed fruit of faith, 2 Cor. 4.13. 1 Cor. 2.4, 5.
The way to obtain and encreaſe Faith; viz.
1. To be vigilant Hearers, and to continue Hearers of Gods Word, Rom. 10.17.
2. To labor for a good Conſcience, and to keep it when we have it, 1 Tim. 1.19.
3. Godly, effectual and fervent Prayer to God for it, Luke 17.5.
4. The worthy receiving of the Sacrament of the Lords Supper, which though it doth not confer Faith ex opere operato, yet it confirms and ſtrengthens it, 1 Cor. 11.25, 26.
5. That to our uttermoſt power we uſe and well imploy that ability whatſoever it be, that we have by nature or by ſpecial gift.
6. That we reſiſt not any motion of Gods Spirit, like the rebellious Jews, nor put off from us the Promiſes of the Goſpel, as if they belonged not to us, and think our ſelves unworthy of eternal life.
The true deſire of the heart after Chriſt, which worketh Faith, may be known:
1. By the Cauſe, which is the Goſpel, and nothing but it can do it, becauſe by it alone is Chriſt revealed and offered.
2. By the Order, which followeth upon grief for ſin, and deſpair of ſuccor in our ſelves or others.
3. By the Quality, for it is an hearty and true deſire, an inward deſire of the Soul, and alſo a vehement and earneſt deſire, greater then the deſire of any other thing can be.
4. By the Fruits, as a conſcionable care in uſing, and fervent Prayer for bleſſing the means of Faith.
5. By the Continuance of it, which raiſeth up, and preſerveth an appetite after Chriſt, even after we have taſted him.
The Fruits, Effects & Signs of Effectual Faith:
1. It purifies the heart, and ſanctifies the perſon, therefore Faith and Repentance are put together; a purged and ſanctified heart, renewed in Soul and Body, Acts 15.9.
2. The Spirit of Prayer.
3. Peace in the heart, that which paſſeth all underſtanding, Peace of Conſcience, or Joy reſting on God, Rom. 5.1.
4. To hold out in cleaving to Chriſt; Conſtancy and perſeverance in Chriſt unto the end, Jude 20.21.
5. The Concomitants of it, which are Love, Hope, Joy, Humility.
6. The juſtifying of us before God.
7. Our whole Converſion which followeth Faith, and beginneth at the ſame time with Faith.
8. The fruits of Converſion and Repentance, even good works.
9. Increaſe of Spiritual and Corporal gifts.
10. Juſtification, Regeneration, and all the benefits purchaſed by the blood of Chriſt.
11. It is an effect of Election, none have it but the Elect, Acts 13.48. Tit. 1.1.
12. The continual working of it, for true Faith is never idle, Gal. 5.6.
13. Hearing of the Word with joy, and practiſing it, Joh. 10.27.
14. A ſtriving againſt Doubt, Diſtruſt, Deſpair of Gods Mercy, if we have not attained a full perſwaſion: And this is acceptable to God, Iſa. 42.3.
The principal effects of Faith whereby it may be beſt proved, may be drawn to theſe two Heads:
1. A quiet Conſcience, whence proceedeth
1. A holy Security of minde, having peace with God, reſteth ſecure for Salvation.
2. A Spiritual Joy of heart, in regard of the benefit of Faith, 1 Pet. 1.8.
2. A clear Conſcience; that is, a faithful endeavor to approve our ſelves unto God, by doing what is acceptable, and avoiding what is offenſive to his moſt excellent Majeſty: The ground of this clear Conſcience, is Love, for a ſenſe of Gods Love worketh love to God; and it is always accompanied with a pure heart, 1 Tim. 1.5. 2 Cor. 1.12.
Theſe two things are eſpecially Requiſite as Helps to Faith:
1. A faithful Remembrance of Gods Promiſes.
2. A right Application of them.
For the right application of Gods Promiſes, three things are to be obſerved; viz.
1. The matter contained in them:
1. General, concerning ſupply of all good things, and deliverance from all evil, Gen. 3.15. & 22.18. Rom. 8.28. 1 Cor. 3.22.
2. Particular, fit for our particular eſtates and needs, and they concern
1. This life, & therin
1. Temporal things, as
1. To Supply things needful.
2. To Remove things hurtful.
2. Spiritual things, Jer. 31.33, &c. Luke 11.13.
2. The life to come, for which heavenly and glorious things are promiſed, Luke 23.43. 1 Cor. 15.22. Phil. 3.21. Mat. 25.34.
2. The kinde or quality of them; viz.
1. Abſolute; which God hath ſimply and abſolutely determined to accompliſh even as they are propounded: ſo all ſaving and ſanctifying Graces, being abſolutely neceſſary to Salvation, are promiſed to all Gods children, 1 Cor. 1.5. and eternal life, Joh. 10.28.
2. Conditional; which are no farther promiſed, then God in his wiſdom ſeeth to be moſt for his own glory and his childrens good; and are no otherwiſe to be prayed for by us: Thus conditionally are promiſed
1. All Temporal Bleſſings, which Lazarus an holy man wanted, Luke 16.20.
2. Freedom from all Croſſes and troubles: what Saint hath not had his part in ſome of them?
3. Freedom from all Temptations; as our Head was tempted, ſo have his members been from time to time.
4. Leſs principal Graces, which are called Reſtraining Graces: Theſe the Spirit diſtributeth ſeverally, 1 Cor. 12.8. Not all to every one; ſome to one, ſome to another.
5. The meaſure of ſanctifying Graces; for though every Saint hath every ſaving Grace in him, yet have they not all a like meaſure; ſome have a greater, and ſome a leſs.
3. The maner of propounding them
1. Expreſly declared; and they are either
Generally propounded to all: Or
Particularly applyed to ſome particular perſons.
2. By conſequence imployed in the
Examples
Prayers
of Saints
1. By thoſe Bleſſings which they have enjoyed.
2. By thoſe which they have prayed for in Faith, and obtained.
Our laboring to ſtrengthen Faith, is of much uſe to us, eſpecially theſe three ways,
1. In getting Aſſurance of Pardon after ſome ſin is committed.
2. In Conflicts with ſtrong Luſts.
3. In want of Spiritual Graces.
The uſe of Faith in Proſperity; viz.
1. It maketh us acknowledge, That it is the Lord who hath ſo diſpoſed our eſtate.
2. It maketh us reſt upon God for the time to come, that all ſhall go well with us: for Faith hath eyes, whereby it doth after a maner ſee that to be true which yet it ſeeth not accompliſhed.
Faith hath alſo a double uſe in Adverſity; viz.
1. It upholdeth us in the preſent diſtreſs, when elſe we know not what to do.
2. It maketh us patiently wait for deliverance, Hoſ. 6.1, 2. for God having promiſed to give a good iſſue, Faith reſteth upon it, even as it were now and already accompliſhed.
The Vices repugnant unto Faith, and forbidden in this firſt Commandment; viz.
1. Unbelief, which aſſenteth not to ſuch Doctrine as is heard and known concerning God.
2. Doubtfulneſs, which neither ſtedfaſtly aſſenteth to it, nor altogether gainſays it.
3. Diſtruſt, which applyeth not unto it ſelf the knowledge which it hath of God and his Promiſes; and doth through fear of Gods forſaking us ſurceaſe the doing of that it ſhould do.
4. A Diſſembling or Hypocritical Faith.
5. Temporary Faith, or a Revolting from Faith.
6. A Tempting of God, ſtubbornly and proudly provoking him to anger.
7. Carnal Security, without thinking of God, his Will, or our own miſerable eſtate under ſin.
Faith doth the Sun in's Zenith far out-ſhine,
Inflames with Love, and makes us all divine;
Cancels our Debts, makes all our Reck'nings ev'n,
Takes wing at Chriſt, and flies us up to Heav'n;
Lifts us above the World, and does advance
Hope 'yond Hope, and reſts us in Aſſurance:
Which firſt ſucks life from Faith, returns back then
The ſap much ſtronger to the Root agen.
He that hath Faith hath Heav'n, onelyonly does ſtay
To take a Death and Croſs or two in's way.