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The Necessity of FAITH; OR, Nothing more necessary for a Christian, than a true sauing faith.
The Necessity of FAITH; OR, Nothing more necessary for a Christian, than a true Saving faith.
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Heb. 11.6. But, without faith, it is vnpossible to please God.Hebrew 11.6. But, without faith, it is unpossible to please God.
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THE words are a Thesis or Position, shewing how euery Christian ought to serue and please GOD.
THE words Are a Thesis or Position, showing how every Christian ought to serve and please GOD.
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And wee are all borne to serue God; and so to serue him, as by our seruice wee may please him.
And we Are all born to serve God; and so to serve him, as by our service we may please him.
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Now, they who by their seruice desire to please GOD, this Text sheweth them the right way; it must be by faith:
Now, they who by their service desire to please GOD, this Text shows them the right Way; it must be by faith:
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for, sine fide impossibile est: without faith it is vnpossible to please God.
for, sine fide impossibile est: without faith it is unpossible to please God.
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Ille apud Deum plus habebit loci, qui plus attulit, non argenti, sed fidei, saith Saint Augustine: He shall haue most esteem with God, that brings, not most money, but most faith. Isle apud God plus habebit loci, qui plus attulit, non Silver, sed fidei, Says Saint Augustine: He shall have most esteem with God, that brings, not most money, but most faith.
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For, in the Gospell we reade not, Aurum tuum saluum te fecit, sed fides tua saluum te fecit;
For, in the Gospel we read not, Aurum tuum saluum te fecit, sed fides tua saluum te fecit;
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Not thy gold or goods, but thy faith hath saued thee:
Not thy gold or goods, but thy faith hath saved thee:
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for, as the same Father hath in his Book de verbis Domini, Nullae maiores diuitiae, nulli thesauri, nulli honores, nulla huius mundi maior est substantia, quàm fides catholica: for, as the same Father hath in his Book de verbis Domini, Nullae maiores diuitiae, None thesauri, None honores, nulla Huius mundi maior est Substance, quàm fides catholica:
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there are no greater riches, no greater treasures, no greater honors, there is no greater or better substance in the world, than a true catholique faith; the effects whereof there follow:
there Are no greater riches, no greater treasures, no greater honours, there is no greater or better substance in the world, than a true catholic faith; the effects whereof there follow:
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Quae peccatores homines saluat, caecos illuminat, infirmos curat, martyres coronat, & in haereditate aeternâ cum sanctis Angelis collocat: Quae Peccatores homines saluat, caecos illuminate, Infirmos curate, Martyrs Coronat, & in Inheritate aeternâ cum sanctis Angels collocat:
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Which saueth sinners, without which they could not bee saued; giues light to the blinde, without which they sit still in darknes;
Which Saveth Sinners, without which they could not be saved; gives Light to the blind, without which they fit still in darkness;
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cures the sick, without which they remain mortally sick both in soule and body;
cures the sick, without which they remain mortally sick both in soul and body;
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crownes the Martyrs, and placeth them in the euerlasting inheritance in the heauens, to which place without faith they could neuer come. crowns the Martyrs, and places them in the everlasting inheritance in the heavens, to which place without faith they could never come.
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Therefore heer in this Chapter is a faithfull Cloud of Witnesses, who all giue testimony of the admirable and wonderfull vertue and power of faith:
Therefore her in this Chapter is a faithful Cloud of Witnesses, who all give testimony of the admirable and wonderful virtue and power of faith:
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by which, the Fathers in that Chapter, receiue their lumen, lustre, and commendations from GOD and his blessed Spirit.
by which, the Father's in that Chapter, receive their lumen, lustre, and commendations from GOD and his blessed Spirit.
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Ante Iouem generata decus, diuûmque, hominúmque: Quâ sine, non tellus pacem, non aequora nôrunt; Iustitiae consors, tacitúmque in pectore numen. Ante Jupiter generata decus, diuûmque, hominúmque: Quâ sine, non tellus pacem, non aequora nôrunt; Iustitiae consors, tacitúmque in pectore numen.
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If the Heathen could say so much of their ciuill faith, as Seneca also hath, Epistle 89, Fides sanctissimum humani pectoris bonum est;
If the Heathen could say so much of their civil faith, as Senecca also hath, Epistle 89, Fides sanctissimum Humani Heart bonum est;
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Faith is the most sanctified Iewell of the minde: how much more may it be said of a true, Christian, iustifying and sauing faith;
Faith is the most sanctified Jewel of the mind: how much more may it be said of a true, Christian, justifying and Saving faith;
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without which, none can come into the fauour of God! for, without faith, it is vnpossible to please God. without which, none can come into the favour of God! for, without faith, it is unpossible to please God.
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It is remarkable, and worth our obseruing, which the Glosser vpon Damascene hath noted in his Epistle Dedicatory, vpon his Book de orthodoxa fide: where hee saith, Nihil certius aut firmius animis nostris esse debere, quàm fidei catholicae documenta, regulas, & articulos:
It is remarkable, and worth our observing, which the Glosser upon Damascene hath noted in his Epistle Dedicatory, upon his Book de Orthodox fide: where he Says, Nihil certius Or firmius animis nostris esse Debere, quàm fidei Catholic Documenta, regulas, & articulos:
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Nothing ought to inhere in our mindes more firmly and certainly, than the doctrine, rules and articles of a true catholique, Christian faith;
Nothing ought to inhere in our minds more firmly and Certainly, than the Doctrine, rules and Articles of a true catholic, Christian faith;
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without which, as the Text saith, it is vnpossible to please GOD. For, as we cannot serue nor please GOD without faith;without which, as the Text Says, it is unpossible to please GOD. For, as we cannot serve nor please GOD without faith;
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so neither can we bee saued without faith:
so neither can we be saved without faith:
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for, as Athanasius teacheth vs in his Creed, Whosoeuer will bee saued, before all things, it is necessary, that hee hold the catholique faith:
for, as Athanasius Teaches us in his Creed, Whosoever will be saved, before all things, it is necessary, that he hold the catholic faith:
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which faith except hee keep, vndoubtedly he cannot be saued. which faith except he keep, undoubtedly he cannot be saved.
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So that as before ye heard, there is no fauour of God to be lookt for without faith:
So that as before you herd, there is no favour of God to be looked for without faith:
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so also there is no saluation without the same. And the Apostle plainly confirmeth this doctrine:
so also there is no salvation without the same. And the Apostle plainly confirmeth this Doctrine:
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By grace are ye saued, through faith, and that not of your selues: it is the gift of God. By grace Are you saved, through faith, and that not of your selves: it is the gift of God.
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So that without faith we can neither attain saluation, nor the fauour of GOD:
So that without faith we can neither attain salvation, nor the favour of GOD:
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for, it is his pleasure, that if we be saued, or sanctified, or iustified, or come into his fauour, it must be by faith.
for, it is his pleasure, that if we be saved, or sanctified, or justified, or come into his favour, it must be by faith.
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For, without faith, it is vnpossible to please God. O thesauris omnibus opulentior fides! O virtutibus omnibus corporeis, fides fortior! For, without faith, it is unpossible to please God. O thesauris omnibus opulentior fides! O virtutibus omnibus corporeis, fides fortior!
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as Ambrose hath in his book de virginitate. The treasure of faith is beyond all the treasure of the world:
as Ambrose hath in his book de virginitate. The treasure of faith is beyond all the treasure of the world:
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and the strength of faith is stronger than all the world: For, this is the victory that ouercomes the world, euen your faith.
and the strength of faith is Stronger than all the world: For, this is the victory that overcomes the world, even your faith.
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There is then a fourefold state of mankinde;
There is then a fourfold state of mankind;
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The state of creation, the state of propagation, the state of regeneration, and the state of glorification.
The state of creation, the state of propagation, the state of regeneration, and the state of glorification.
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The first is the state of creation, which our parents had of and from God himselfe in Paradise, when-as hee made them in his own image, that is, not as the Anthropomorphits haue thought & taught, secundū similitudinem humani corporis: for, Deus spiritus est, God is a spirit;
The First is the state of creation, which our Parents had of and from God himself in Paradise, When-as he made them in his own image, that is, not as the Anthropomorphites have Thought & taught, secundū similitudinem Humani corporis: for, Deus spiritus est, God is a Spirit;
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& as he is a spirit vncreate, so made man, that is, the spirit of man, the soule of man, in his Image:
& as he is a Spirit uncreate, so made man, that is, the Spirit of man, the soul of man, in his Image:
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which the Apostle doth plainly expound to be iustitia & sanctitas, righteousnes and holinesse. Put on the new man, which, after God, is created in righteousnes and true holinesse.
which the Apostle does plainly expound to be iustitia & Sanctitas, righteousness and holiness. Put on the new man, which, After God, is created in righteousness and true holiness.
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This is the first state, the state of innocency, wherein man was first made at the time of his creation, by infusion of those created qualities of righteousnes and holinesse into his soule, which were in God transcendently, and vncreated before all worlds. This is the First state, the state of innocency, wherein man was First made At the time of his creation, by infusion of those created qualities of righteousness and holiness into his soul, which were in God transcendently, and uncreated before all world's.
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In which high and holy estate being placed, and left to his owne will and counsell, hee abusing the same, fell from it:
In which high and holy estate being placed, and left to his own will and counsel, he abusing the same, fell from it:
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and his Fall was great, because hee built his proiects vpon Satans subtilties, and his owne sandy counsels.
and his Fallen was great, Because he built his projects upon Satan subtleties, and his own sandy Counsels.
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And now he is, as we say, a man clean changed, quantum mutatus ab illo, as if hee had neuer been the man,
And now he is, as we say, a man clean changed, quantum mutatus ab illo, as if he had never been the man,
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or partaker of such high gifts and graces:
or partaker of such high Gifts and graces:
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for, now he is throwne down from all heauenly disposition of minde, and quite changed both in body and soule.
for, now he is thrown down from all heavenly disposition of mind, and quite changed both in body and soul.
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The second is the state of propagation, which wee haue by nature of our parents: The second is the state of propagation, which we have by nature of our Parents:
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and this is status corruptionis, the state of corruption, wherein now all the sons of Adam are born:
and this is status corruptionis, the state of corruption, wherein now all the Sons of Adam Are born:
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out of which state vnlesse we be deliuered by a new birth, by regeneration and newnesse of life, we cannot enter into the Kingdome of God. out of which state unless we be Delivered by a new birth, by regeneration and newness of life, we cannot enter into the Kingdom of God.
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The third, then, is status gratiae, the state of grace, by regeneration through faith; whereby we are born again, and made the sonnes of God by adoption and grace:
The third, then, is status Gratiae, the state of grace, by regeneration through faith; whereby we Are born again, and made the Sons of God by adoption and grace:
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into the which state vnlesse we be brought, it is vnpossible that we should either bee saued,
into the which state unless we be brought, it is unpossible that we should either be saved,
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or come into the fauour of God. For, without faith, it is vnpossible to please God.
or come into the favour of God. For, without faith, it is unpossible to please God.
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For, there are but two waies for a man to be saued;
For, there Are but two ways for a man to be saved;
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either per iustitiam Legis, by the righteousnes of the Law, or per iustitiam fidei, by the righteousnes of faith. By the first wee cannot:
either per iustitiam Legis, by the righteousness of the Law, or per iustitiam fidei, by the righteousness of faith. By the First we cannot:
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for, it is vnpossible, because the Law is so strict, that it iustifieth none but the perfect performers thereof.
for, it is unpossible, Because the Law is so strict, that it Justifieth none but the perfect performers thereof.
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Therefore qui fidem destruit, & Legem obijcit, iniustus est: nam iustus ex fide, non ex Lege, viuet. Therefore qui fidem destruit, & Legem obijcit, iniustus est: nam Justus ex fide, non ex Lege, Vivet.
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The disability of the Law to iustifie a man, the Apostle apparently shewes, Rom. 8.3. The disability of the Law to justify a man, the Apostle apparently shows, Rom. 8.3.
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That which was impossible to the Law, inasmuch as it was weak because of the flesh, God sent his Son in the similitude of sinfull flesh, That which was impossible to the Law, inasmuch as it was weak Because of the Flesh, God sent his Son in the similitude of sinful Flesh,
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and for sin condemned sinne in the flesh. Where wee see the insufficiency of the Law to iustifie vs:and for since condemned sin in the Flesh. Where we see the insufficiency of the Law to justify us:
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yet the Law is not to be blamed; yet the Law is not to be blamed;
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but our corrupt nature, which hath made the same insufficient, that it cannot iustifie vs as long as we are in the flesh.
but our corrupt nature, which hath made the same insufficient, that it cannot justify us as long as we Are in the Flesh.
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And the Law's weaknes to iustifie vs, is seen in two things. First, because it craues that which our corrupt nature cannot giue, to wit, perfit obedience.
And the Law's weakness to justify us, is seen in two things. First, Because it craves that which our corrupt nature cannot give, to wit, perfect Obedience.
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Secondly, because it giues not that which we stand in need of, namely, remission of sinnes:
Secondly, Because it gives not that which we stand in need of, namely, remission of Sins:
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for, the Law iustifieth none, but the perfect fulfillers thereof.
for, the Law Justifieth none, but the perfect fulfillers thereof.
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It commands and requires obedience thereunto, and bindes a curse vpon the transgressors of the same.
It commands and requires Obedience thereunto, and binds a curse upon the transgressors of the same.
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Therefore there is no remission of sinnes to bee expected by the Law;
Therefore there is no remission of Sins to be expected by the Law;
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but by faith, whereby wee are said to please God, and without which it is vnpossible to please him.
but by faith, whereby we Are said to please God, and without which it is unpossible to please him.
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This is Religionis nostrae basis & organon, the ground and foundation of our religion. This is that which purifieth our hearts. This is Religion Nostrae basis & organon, the ground and Foundation of our Religion. This is that which Purifieth our hearts.
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This is that which worketh by loue, and bringeth forth good works, to the glory of God, the consolation of our soules, and comfort of our brethren. This is that which works by love, and brings forth good works, to the glory of God, the consolation of our Souls, and Comfort of our brothers.
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This is that wherby wee are freely iustified, and without which there is no iustification or remission to be expected.
This is that whereby we Are freely justified, and without which there is no justification or remission to be expected.
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This is that whereby wee are at peace with God, and without which there is no peace to bee looked for, either with God or our owne consciences.
This is that whereby we Are At peace with God, and without which there is no peace to be looked for, either with God or our own Consciences.
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To be short, this is that whereby wee are saued, and without which there is no saluation to bee looked for:
To be short, this is that whereby we Are saved, and without which there is no salvation to be looked for:
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for, no saluation without pleasing God, and no pleasing God without faith: For, without faith, it is vnpossible to please God.
for, no salvation without pleasing God, and no pleasing God without faith: For, without faith, it is unpossible to please God.
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The words are a Proposition, or a generall Canon or Rule of Diuinity without exception, that without faith it is vnpossible to please God.
The words Are a Proposition, or a general Canon or Rule of Divinity without exception, that without faith it is unpossible to please God.
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Which Proposition consider we first diuisim: wherein we may obserue how many kinds of faith there are,
Which Proposition Consider we First Divisim: wherein we may observe how many Kinds of faith there Are,
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and how that a true faith is the most necessary vertue for a Christian, of all others,
and how that a true faith is the most necessary virtue for a Christian, of all Others,
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and the basis and foundation of all other vertues whatsoeuer. And then coniunctim, as the words are read;
and the basis and Foundation of all other Virtues whatsoever. And then Conjointly, as the words Are read;
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shewing, that neither man, nor any thing that is in man, can bring him into God's fauour, if faith be absent.
showing, that neither man, nor any thing that is in man, can bring him into God's favour, if faith be absent.
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For, without faith, it is vnpossible to please God. For, without faith, it is unpossible to please God.
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And thus much for the Analysis of the Text. I will now proceed plainly and briefly in the future handling thereof.
And thus much for the Analysis of the Text. I will now proceed plainly and briefly in the future handling thereof.
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AS touching faith, I do finde, that the Diuines doo generally diuide faith into these three kindes: 1 Into an historicall or dead faith. 2 Into a miraculous or peculiar faith. 3 Into a true, iustifying, and sauing faith. AS touching faith, I do find, that the Divines do generally divide faith into these three Kinds: 1 Into an historical or dead faith. 2 Into a miraculous or peculiar faith. 3 Into a true, justifying, and Saving faith.
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The historicall faith, so called, because he hath it by Story of Scripture, or dead faith, The historical faith, so called, Because he hath it by Story of Scripture, or dead faith,
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because it worketh not, is onely a bare acknowledging of the Word, and an assent of the heart vnto the truth thereof;
Because it works not, is only a bore acknowledging of the Word, and an assent of the heart unto the truth thereof;
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but yet works not by loue, either towards God, or his neighbour, to glorifie the one,
but yet works not by love, either towards God, or his neighbour, to Glorify the one,
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or doo good vnto the other. And this bare knowledge onely, without loue, is vnsufficient for a mans saluation:
or do good unto the other. And this bore knowledge only, without love, is unsufficient for a men salvation:
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for, this kinde of faith is common, not onely to the reprobates, but euen to the diuels themselues: for so Saint Iames saith;
for, this kind of faith is Common, not only to the Reprobates, but even to the Devils themselves: for so Saint James Says;
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Thou doost beleeue there is a God: thou doost well. The diuels doo beleeue, and tremble. Thou dost believe there is a God: thou dost well. The Devils do believe, and tremble.
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The wicked men and diuels themselues do credere illi, and illum esse, but not in illum. They do beleeue there is a God, a true God;
The wicked men and Devils themselves do Believe illi, and Ilum esse, but not in Ilum. They do believe there is a God, a true God;
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but not with loue to obey him, or to haue confidēce in his mercy.
but not with love to obey him, or to have confidence in his mercy.
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For, this distinction hath Saint Augustine of faith, in his Sermon de tempore: where hee saith, Aliud est, credere illi: aliud est, credere illum esse: aliud est, credere in illum:
For, this distinction hath Saint Augustine of faith, in his Sermon de tempore: where he Says, Aliud est, Believe illi: Aliud est, Believe Ilum esse: Aliud est, Believe in Ilum:
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It is one thing, to beleeue God, or that there is a God;
It is one thing, to believe God, or that there is a God;
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and another thing, truely to beleeue in God, with loue and obedience to his Commandements, which is the effect of a true faith.
and Another thing, truly to believe in God, with love and Obedience to his commandments, which is the Effect of a true faith.
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Credere illi, est credere, verum esse quod loquitur in Scripturis: To beleeue God, is to beleeue, that he speaketh truth in Scriptures: Believe illi, est Believe, verum esse quod loquitur in Scriptures: To believe God, is to believe, that he speaks truth in Scriptures:
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and credere illum esse, is but credere esse Deum, to beleeue that God is: both which the diuels themselues do acknowledge.
and Believe Ilum esse, is but Believe esse God, to believe that God is: both which the Devils themselves do acknowledge.
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But, Credere in illum, est credere in illum cum dilectione, quia sine dilectione inanis fides est:
But, Believe in Ilum, est Believe in Ilum cum dilectione, quia sine dilectione inanis fides est:
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To beleeue in God, is to beleeue in him with loue, because, without loue to him, faith is vain towards him.
To believe in God, is to believe in him with love, Because, without love to him, faith is vain towards him.
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To this purpose alludeth Augustine in his book de verbis Domini vpon Luke: where he saith, Multùm interest, vtrùm quis credat ipsum esse Christum, To this purpose alludeth Augustine in his book de verbis Domini upon Lycia: where he Says, Multùm Interest, vtrùm quis Credat ipsum esse Christ,
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& vtrùm quis credat in Christum. Ipsum esse Christum, daemones crediderunt; nec tamen in Christum daemones crediderūt: & vtrùm quis Credat in Christ. Ipsum esse Christ, daemons crediderunt; nec tamen in Christ daemons crediderunt:
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There is a great difference between him that doth but acknowledge Christ, and between him that doth truely beleeue in Christ:
There is a great difference between him that does but acknowledge christ, and between him that does truly believe in christ:
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for, the diuels did acknowledge Christ in the Gospell (We knowe who thou art, Iesu, thou Sonne of the liuing God:
for, the Devils did acknowledge christ in the Gospel (We know who thou art, Iesu, thou Son of the living God:
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art thou come hither to torment vs before the time?), but yet they did not, they could not beleeue in Christ with loue, because there is an enmity put between the seed of the woman, and the serpent: art thou come hither to torment us before the time?), but yet they did not, they could not believe in christ with love, Because there is an enmity put between the seed of the woman, and the serpent:
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though hee bruise his heele, he shall break the serpents head, that old Leuiathan, in pieces,
though he bruise his heel, he shall break the Serpents head, that old Leviathan, in Pieces,
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and shal and hath spoiled his principalities and powers, and made shewe thereof openly, by triumphing ouer them in his Crosse.
and shall and hath spoiled his principalities and Powers, and made show thereof openly, by triumphing over them in his Cross.
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So that onely to knowe Christ, and not to beleeue in Christ, is a dead faith. So that only to know christ, and not to believe in christ, is a dead faith.
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Ille enim verè credit in Christum, qui & sperat in Christum, & diligit ipsum: Isle enim verè credit in Christ, qui & Hopes in Christ, & diligit ipsum:
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He truely beleeueth in Christ, which hopeth in his mercy, and sheweth his loue towards him, by workes to glorifie him;
He truly Believeth in christ, which Hopes in his mercy, and shows his love towards him, by works to Glorify him;
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neither of which the diuels can performe. And this was one of Origens errors; which, Augustine, in his Book De ciuitate Dei, hath noted:
neither of which the Devils can perform. And this was one of Origens errors; which, Augustine, in his Book De ciuitate Dei, hath noted:
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Diabolum ipsum atque Angelos eius, post grauiora pro meritis supplicia, ex cruciatibus eruendos, atque sociandos sanctis Angelis credidit; Diabolum ipsum atque Angels eius, post grauiora Pro Meritis supplicia, ex cruciatibus eruendos, atque sociandos sanctis Angels credidit;
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that there should bee a restauration of the damned spirits, after a long time of punishment, into their pristine state.
that there should be a restauration of the damned spirits, After a long time of punishment, into their pristine state.
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Which error is most apparent by the words of our Sauiour, Depart from mee, yee cursed, into euerlasting fire, prepared for the diuell and his angels.
Which error is most apparent by the words of our Saviour, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels.
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By which words we see, that there is no limitation or determination of the diuels punishment,
By which words we see, that there is no limitation or determination of the Devils punishment,
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but the same to bee without any limit, bound or end at all.
but the same to be without any limit, bound or end At all.
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And therefore to returne this faith onely, Credere illi, and illum esse, to beleeue onely that there is a God, is an vnfruitfull faith, a temporary faith, which endures for a time, a dissembling faith, a dead faith,
And Therefore to return this faith only, Believe illi, and Ilum esse, to believe only that there is a God, is an unfruitful faith, a temporary faith, which endures for a time, a dissembling faith, a dead faith,
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and (to vse the words of Saint Augustine) Daemonum fides, non Christianorum, the faith of diuels, and not of Christians.
and (to use the words of Saint Augustine) Daemonum fides, non Christians, the faith of Devils, and not of Christians.
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And this kinde of faith, a dead faith, is vain and vnprofitable for a mans saluation:
And this kind of faith, a dead faith, is vain and unprofitable for a men salvation:
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which, S. Iames proues by express words in this Chap. Verse 17. What auails it, my Brethren,
which, S. James Proves by express words in this Chap. Verse 17. What avails it, my Brothers,
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though a man say he hath faith? can faith saue him? that is, can a dead faith saue a man? For, though a man say he hath faith? can faith save him? that is, can a dead faith save a man? For,
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how can that which is dead in it self, giue life to another? But a dead faith is dead in it selfe, ibid. verse 17:
how can that which is dead in it self, give life to Another? But a dead faith is dead in it self, Ibid. verse 17:
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Therefore it can neuer giue life to another, nor any way profit him that hath it.
Therefore it can never give life to Another, nor any Way profit him that hath it.
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So that as Saint Iames saith in the last verse of this chapter, As the body, without the spirits,
So that as Saint James Says in the last verse of this chapter, As the body, without the spirits,
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and life, and motion, is dead: euen so faith without works is dead also. and life, and motion, is dead: even so faith without works is dead also.
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In which regard, it behooueth all men to try and examine their faith, whether it bee a good faith,
In which regard, it behooveth all men to try and examine their faith, whither it be a good faith,
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or a bad, a liuely or dead faith. To which purpose, I exhort you with the Apostle, Try your selues, Brethren: examine your selues:
or a bad, a lively or dead faith. To which purpose, I exhort you with the Apostle, Try your selves, Brothers: examine your selves:
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knowe you not, that Iesus Christ is in you, except ye be reprobates? So say I concerning your faith, Examine your faith Brethren,know you not, that Iesus christ is in you, except you be Reprobates? So say I Concerning your faith, Examine your faith Brothers,
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whether it bee a liuely or a dead faith you haue.
whither it be a lively or a dead faith you have.
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Knowe you not, that a dead faith cannot saue a man? It behooueth then euery Christian to examine the state of his saluation, by his faith, Know you not, that a dead faith cannot save a man? It behooveth then every Christian to examine the state of his salvation, by his faith,
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and to stand fast in that liberty wherein Christ hath made vs free.
and to stand fast in that liberty wherein christ hath made us free.
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If our temporall states were questioned, we would soon repair to counsell, for the repairing and amending thereof:
If our temporal states were questioned, we would soon repair to counsel, for the repairing and amending thereof:
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should we not much rather take care to look into the state of our saluation, to knowe how we stand by faith? For,
should we not much rather take care to look into the state of our salvation, to know how we stand by faith? For,
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as without faith it is vnpossible to please God:
as without faith it is unpossible to please God:
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so euery faith wil not please him, nor bring a man into the fauour of God:
so every faith will not please him, nor bring a man into the favour of God:
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for, a dead faith is vaine and vnprofitable for a mans saluation.
for, a dead faith is vain and unprofitable for a men salvation.
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What faith is it then that brings a man into the fauour of God? Can a miraculous faith doo it? which is a confidence of the minde, wrought by the holy Ghost in the hearts and mindes of some of God's selected people, whereby they were perswaded, that God would vse them as instruments for the performance of some miracle,
What faith is it then that brings a man into the favour of God? Can a miraculous faith do it? which is a confidence of the mind, wrought by the holy Ghost in the hearts and minds of Some of God's selected people, whereby they were persuaded, that God would use them as Instruments for the performance of Some miracle,
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as might bee for the glory of God, and confirmation of the truth of the Gospell of Christ Iesus.
as might be for the glory of God, and confirmation of the truth of the Gospel of christ Iesus.
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So by the hands of the Apostles, were many signes and miracles wrought. Peter & Iohn healed the Cripple by this miraculous faith. Aurum & argentum non habeo:
So by the hands of the Apostles, were many Signs and Miracles wrought. Peter & John healed the Cripple by this miraculous faith. Aurum & argentum non habeo:
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Siluer and gold haue I none; but such as I haue, I giue vnto thee: In the Name of Iesus Christ of Nazareth, rise vp and walk. Silver and gold have I none; but such as I have, I give unto thee: In the Name of Iesus christ of Nazareth, rise up and walk.
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By this faith also, Elias restored the Shunamites childe to life:
By this faith also, Elias restored the Shunamites child to life:
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but this kinde of faith is a peculiar faith to some of the Prophets and Apostles,
but this kind of faith is a peculiar faith to Some of the prophets and Apostles,
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and was for the confirmation of their office, and truth of their doctrine; and hath ceased long since, beeing not now in vse:
and was for the confirmation of their office, and truth of their Doctrine; and hath ceased long since, being not now in use:
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for, wee must not look to be saued by doing miracles, but by a true, Christian, iustifying faith, which worketh by loue:
for, we must not look to be saved by doing Miracles, but by a true, Christian, justifying faith, which works by love:
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for, though wee had faith, that we could remoue mountains out of their places, and had not charity, it profiteth nothing.
for, though we had faith, that we could remove Mountains out of their places, and had not charity, it profiteth nothing.
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We must look after such a faith that workes by loue, to bring forth fruits of obedience and newnes of life, not for or after a miraculous faith,
We must look After such a faith that works by love, to bring forth fruits of Obedience and newness of life, not for or After a miraculous faith,
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as the Prophets and Apostles had, and which ceased with them.
as the prophets and Apostles had, and which ceased with them.
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And therefore most absurd and abominable is the practice of the Romish Impostours, the Iesuites I mean, who when they perceiue their Popish Religion questioned, which is against Scriptures, Councels,
And Therefore most absurd and abominable is the practice of the Romish Impostors, the Iesuites I mean, who when they perceive their Popish Religion questioned, which is against Scriptures, Counsels,
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and Fathers, they go about to delude them by fained stories and lying miracles, and to confirm the truth of their doctrine by them which are no other miracles but the wiles of Antichrist, whose coming is by the working of Satan, with all power, and signes, and lying wonders.
and Father's, they go about to delude them by feigned stories and lying Miracles, and to confirm the truth of their Doctrine by them which Are not other Miracles but the wiles of Antichrist, whose coming is by the working of Satan, with all power, and Signs, and lying wonders.
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Of which kinde of men I may say, as sometimes Tacitus did of the Roman Augures, Hoc genus hominum semper vetabitur, semper tamen in ciuitate retinebitur:
Of which kind of men I may say, as sometime Tacitus did of the Roman Augurs, Hoc genus hominum semper vetabitur, semper tamen in ciuitate retinebitur:
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This kinde of men are alwaies forbidden our city, and yet stil swarm in the streets thereof, as may both bee daily seen,
This kind of men Are always forbidden our City, and yet still swarm in the streets thereof, as may both be daily seen,
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& may appear by the Proselites which they daily make, like themselues, the children of Satan.
& may appear by the Proselytes which they daily make, like themselves, the children of Satan.
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But, leauing these to themselues and their miracles (from both which God blesse this Land), let vs proceed to the third kinde of faith, which is now to bee considered,
But, leaving these to themselves and their Miracles (from both which God bless this Land), let us proceed to the third kind of faith, which is now to be considered,
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namely, a true, liuely, iustifying, and sauing faith. In which ye may first consider the definitum; and then, the definition.
namely, a true, lively, justifying, and Saving faith. In which you may First Consider the definitum; and then, the definition.
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Fides, saith one, is a word of two syllables; Prima à facto, secunda à dicto. Fides, Says one, is a word of two syllables; Prima à facto, Secunda à Dicto.
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Fides, quasi fac quod dicis. Faith is a word of two syllables, implying both confession and action, and also a confidence; Fides, quasi fac quod Say. Faith is a word of two syllables, implying both Confessi and actium, and also a confidence;
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as, Fides, quasi fido quod est, beleeuing confidently that which shall come to passe heerafter.
as, Fides, quasi fido quod est, believing confidently that which shall come to pass hereafter.
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Hence the Greeks call it NONLATINALPHABET, à NONLATINALPHABET, persuadere; to be perswaded confidently of those things to come to passe heerafter, which God hath promised.
Hence the Greeks call it, à, persuadere; to be persuaded confidently of those things to come to pass hereafter, which God hath promised.
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Hence the Apostle doth define it from it's effects and qualities, to be NONLATINALPHABET, the substance of things hoped for, the euidence of things not seen.
Hence the Apostle does define it from it's effects and qualities, to be, the substance of things hoped for, the evidence of things not seen.
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Sometimes this word NONLATINALPHABET is taken for one of the three Persons in the Trinity: and so the Councels haue decreed, vnam in Trinitate esse NONLATINALPHABET, & tres NONLATINALPHABET;
Sometime this word is taken for one of the three Persons in the Trinity: and so the Counsels have decreed, vnam in Trinitate esse, & tres;
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one essence or diuine nature, and three Persons. So, Deus est vnus & trinus. Ʋnitas ad NONLATINALPHABET refertur; Trinitas, ad NONLATINALPHABET.
one essence or divine nature, and three Persons. So, Deus est vnus & Trinus. Ʋnitas ad refertur; Trinitas, ad.
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So Deus est Iehoua Elohim, vna essentia trium personarum: GOD is one essence in three persons.
So Deus est Iehoua Elohim, Una Essentia trium personarum: GOD is one essence in three Persons.
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The Vnity hath reference to the essence; the Trinity, to the persons. But heer the word NONLATINALPHABET is taken for a substance of things hoped for, that is,
The Unity hath Referente to the essence; the Trinity, to the Persons. But her the word is taken for a substance of things hoped for, that is,
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for a personall & indiuiduall or instrumentall substance; so that faith is NONLATINALPHABET, a substance, id est, substantia instrumentalis:
for a personal & Individu or instrumental substance; so that faith is, a substance, id est, Substance instrumentalis:
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for, as Iunius hath well noted on these words, Nemo potest Deo placere, quin hoc instrumento animum instructum habeat, eóque res speratas prehendat: for, as Iunius hath well noted on these words, Nemo potest God placere, quin hoc instrumento animum instructum habeat, eóque Rest speratas prehendat:
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No man can please God, vnlesse his minde bee instructed by faith, the instrumentall means whereby we expect things hoped for to come to passe,
No man can please God, unless his mind be instructed by faith, the instrumental means whereby we expect things hoped for to come to pass,
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as if we had them in possession. Aquinas therefore, on these words Fides est substantia, hath this distinction:
as if we had them in possession. Aquinas Therefore, on these words Fides est Substance, hath this distinction:
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Substantia consideratur, vel causaliter, vel praesentaliter, vel essentialiter: This substance of faith is to be considered either causally, or presentally, or essentially.Substance consideratur, vel causaliter, vel praesentaliter, vel essentialiter: This substance of faith is to be considered either causally, or presentally, or essentially.
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First, causaliter, id est, faciens in nobis substare res sperandas, making those things that are hoped for, to subsist in vs by faith.
First, causaliter, id est, Faciens in nobis substare Rest sperandas, making those things that Are hoped for, to subsist in us by faith.
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Secondly, praesentaliter, per suam proprietatem, giuing a man a kinde of possession of those things we hope for,
Secondly, praesentaliter, per suam proprietatem, giving a man a kind of possession of those things we hope for,
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as if we had them really in possession already:
as if we had them really in possession already:
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for, faith so representeth life euerlasting to the eye of the soule, by it's secret, diuine quality and property,
for, faith so Representeth life everlasting to the eye of the soul, by it's secret, divine quality and property,
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as if he saw it with his corporall eies. So did Abraham see the day of Christ: hee saw it, and reioyced.
as if he saw it with his corporal eyes. So did Abraham see the day of christ: he saw it, and rejoiced.
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Thirdly, essentialiter: faith is a substance essentially, id est, essentia rerum sperandarum, the essence or being (in part) or things that are hoped for.
Thirdly, essentialiter: faith is a substance essentially, id est, Essentia rerum sperandarum, the essence or being (in part) or things that Are hoped for.
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Essentia enim beatitudinis nihil aliud est, quàm visio Dei, Iohn 17. The essence of beatitude is nothing else than the sight of God.Essentia enim beatitudinis nihil Aliud est, quàm visio Dei, John 17. The essence of beatitude is nothing Else than the sighed of God.
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When-as now wee see him as in glasse, by faith, afar off, we shall behold him heerafter in his glory, not with other; but with the same eies. When-as now we see him as in glass, by faith, afar off, we shall behold him hereafter in his glory, not with other; but with the same eyes.
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Haec est vita aeterna, vt cognoscant te esse verum Deum, & quem misisti, Iesum Christum: Haec est vita aeterna, vt cognoscant te esse verum God, & Whom misisti, Jesus Christ:
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This is life euerlasting, to knowe thee the true God, and him whom thou hast sent, Iesus Christ.
This is life everlasting, to know thee the true God, and him whom thou hast sent, Iesus christ.
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Qui ergo habent principia huius scientiae et cognitionis, habent etiam substantiam eius: Qui ergo habent principia Huius scientiae et cognitionis, habent etiam substantiam eius:
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They that haue the beginnings and principles of this knowledge, haue also (in part) the substance thereof.
They that have the beginnings and principles of this knowledge, have also (in part) the substance thereof.
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Therefore heer wee must learne by faith to draw neer to God, and he wil draw neer to vs, Iam. 4. But none can approach to God, Therefore her we must Learn by faith to draw near to God, and he will draw near to us, Iam. 4. But none can approach to God,
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but by faith, quia fides est lumen intellectus nostri, because faith is the light of our vnderstanding, whereby wee behold God by faith.
but by faith, quia fides est lumen Intellectus Our, Because faith is the Light of our understanding, whereby we behold God by faith.
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Therefore Damascene, in his fourth Book orthodoxae fidei, vpon these words, Fides est substantia, hath well noted, Indubitabilis spes, tam eorum quae à Deo nobis promissa sunt, quàm assecutionis nostrarum petitionum: Therefore Damascene, in his fourth Book Orthodoxae fidei, upon these words, Fides est Substance, hath well noted, Indubitabilis spes, tam Their Quae à God nobis Promissa sunt, quàm assecutionis nostrarum petitionum:
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Faith is a most vndoubted and vniudged-of hope, both of those things which God hath promised vnto vs,
Faith is a most undoubted and vniudged-of hope, both of those things which God hath promised unto us,
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as also of the obtaining of our requests wee make vnto God by faith.
as also of the obtaining of our requests we make unto God by faith.
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So then, Fides non solùm est inuisibilis, sed etiam inuisibilium: Faith is the intellectuall and inuisible substance of inuisible things;
So then, Fides non solùm est Invisible, sed etiam inuisibilium: Faith is the intellectual and invisible substance of invisible things;
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and so visible by faith, as if we saw them with our corporall eies. Nam inuisibilia intellecta, quae fide conspiciuntur, multò certiora sunt, quàm ea quae corporis sensus cernunt:
and so visible by faith, as if we saw them with our corporal eyes. Nam inuisibilia Intellecta, Quae fide conspiciuntur, multò certiora sunt, quàm ea Quae corporis sensus cernunt:
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Those inuisible and intellectuall things are as certain, as those that we behold now with our eies.
Those invisible and intellectual things Are as certain, as those that we behold now with our eyes.
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And therefore doth the Apostle in the ensuing words call faith, The euidence of things not seen.
And Therefore does the Apostle in the ensuing words call faith, The evidence of things not seen.
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The school of God and nature are of two contrary qualities. In nature's school, wee first see, and then beleeue: The school of God and nature Are of two contrary qualities. In nature's school, we First see, and then believe:
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Thomas, thou beleeuest, because thou hast seen: but blessed are they that see not, and yet beleeue.
Thomas, thou Believest, Because thou hast seen: but blessed Are they that see not, and yet believe.
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In Christ's school, wee first beleeue, and then see; or by beleeuing we see intellectually, which afterward we shall behold really.
In Christ's school, we First believe, and then see; or by believing we see intellectually, which afterwards we shall behold really.
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So Abraham by faith saw the day of Christ: So Abraham by faith saw the day of christ:
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and the Fathers saw things afar off, and beleeued them, and receiued them thankfully, and confessed, that they were strangers and pilgrimes on the earth.
and the Father's saw things afar off, and believed them, and received them thankfully, and confessed, that they were Strangers and Pilgrims on the earth.
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We see then heer the secret and rare property and quality of faith, to bee the substance of things hoped for,
We see then her the secret and rare property and quality of faith, to be the substance of things hoped for,
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and the euidence of things not seen. And this word, euidence, is most proper also to illustrate the power of faith.and the evidence of things not seen. And this word, evidence, is most proper also to illustrate the power of faith.
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For, as hee that layeth claim to a house or piece of land, if the state or title thereof be questioned, must shew his euidence, by what tenor or right hee holds the same:
For, as he that Layeth claim to a house or piece of land, if the state or title thereof be questioned, must show his evidence, by what tenor or right he holds the same:
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so hee that will lay claime to heauen and his heauenly inheritance, hath no other euidence to shew for it,
so he that will lay claim to heaven and his heavenly inheritance, hath no other evidence to show for it,
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but this euidence of faith, and the Earnest of the Spirit of God, which begetteth this confidence in the hart and soule of man, whereby hee may assure himself of the fauour of God,
but this evidence of faith, and the Earnest of the Spirit of God, which begetteth this confidence in the heart and soul of man, whereby he may assure himself of the favour of God,
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and bring him selfe into the fauour of God by faith. For, without faith, it is vnpossible to please God.
and bring him self into the favour of God by faith. For, without faith, it is unpossible to please God.
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Now therefore hauing shewed the properties of faith, let vs grow vp in this grace, and learn from the words of the Text, this position also,
Now Therefore having showed the properties of faith, let us grow up in this grace, and Learn from the words of the Text, this position also,
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That no man, nor any thing that is in man, can bring him into the fauour of God, if faith be absent. That no man, nor any thing that is in man, can bring him into the favour of God, if faith be absent.
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For proof heerof, let vs look into man, into the whole man, into his soule and body.
For proof hereof, let us look into man, into the Whole man, into his soul and body.
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As it was said of Ierusalem, Look thorow Ierusalem: look thorow the streets thereof: see if there be any that feares God: so look thorow man:
As it was said of Ierusalem, Look thorough Ierusalem: look thorough the streets thereof: see if there be any that fears God: so look thorough man:
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look into his soule, and the streames and faculties thereof: see if there bee any thing there worth the beholding:
look into his soul, and the streams and faculties thereof: see if there be any thing there worth the beholding:
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look into his vnderstanding and reason, his will and affection, and you shall see the miserable estate & condition of man. look into his understanding and reason, his will and affection, and you shall see the miserable estate & condition of man.
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For, is not mans vnderstanding, in the Fall of Adam, so darkned, that The naturall man perceiueth not the things that bee of God? for they are foolishnes vnto him,
For, is not men understanding, in the Fallen of Adam, so darkened, that The natural man perceives not the things that be of God? for they Are foolishness unto him,
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neither can hee knowe them, because they are spiritually discerned, as the Apostle plainly sheweth in the first to the Corinths, the second Chapter, and the foureteenth Verse. neither can he know them, Because they Are spiritually discerned, as the Apostle plainly shows in the First to the Corinths, the second Chapter, and the foureteenth Verse.
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For, the whole man, in Adam 's Fall, was throwne down from all heauenly disposition of minde:
For, the Whole man, in Adam is Fallen, was thrown down from all heavenly disposition of mind:
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and so he remaines, vntill hee bee illuminated by grace through faith.
and so he remains, until he be illuminated by grace through faith.
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For, by nature, is not the will of man flat against the will and righteousnesse of God? Can man, by nature, either vnderstand, will or desire any thing that is holy or good, vnlesse it bee by the illumination of grace? Ask the Philosophers in Saint Pauls time,
For, by nature, is not the will of man flat against the will and righteousness of God? Can man, by nature, either understand, will or desire any thing that is holy or good, unless it be by the illumination of grace? Ask the Philosophers in Saint Paul's time,
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if they could, by all their vnderstanding and naturall knowledge, bring themselues into the fauour of God;
if they could, by all their understanding and natural knowledge, bring themselves into the favour of God;
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and they wil all return a verdict vpon this case heer handled in my Text, that, Without faith, it is vnpossible to please God.
and they will all return a verdict upon this case her handled in my Text, that, Without faith, it is unpossible to please God.
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For, it is written, I will destroy the wisdome of the wise, and cast away the vnderstanding of the prudent.
For, it is written, I will destroy the Wisdom of the wise, and cast away the understanding of the prudent.
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NONLATINALPHABET NONLATINALPHABET? Where is the Scribe? Where is the wise? Where is the disputer of this world? Hath not God made the wisdome of this world, foolishnes? ? Where is the Scribe? Where is the wise? Where is the disputer of this world? Hath not God made the Wisdom of this world, foolishness?
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Is there any thing in the minde of man, whereby hee can please God? Can a man's wit please God? Wit is an excellent iewell of nature, if it be well vsed:
Is there any thing in the mind of man, whereby he can please God? Can a Man's wit please God? Wit is an excellent jewel of nature, if it be well used:
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but if it be abused, as the Israelites abused their iewels by making of them a molten Calf,
but if it be abused, as the Israelites abused their Jewels by making of them a melted Calf,
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then it becomes odious and abominable.
then it becomes odious and abominable.
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Ask Ahitophel, if his actiue head and crafty wit could bring himself into the fauour of God,
Ask Ahithophel, if his active head and crafty wit could bring himself into the favour of God,
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and hee will returne an Answer, that without faith it is vnpossible to please God.
and he will return an Answer, that without faith it is unpossible to please God.
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Can a man's or woman's beauty or feature bring them into the fauour of God? Ask Absalon, if his golden locks; Can a Man's or woman's beauty or feature bring them into the favour of God? Ask Absalom, if his golden locks;
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or Iezabel, if her painted face; or Nabal, with his flocks of sheep; or the rich Glutton, with his delicate diet and rich array;
or Jezebel, if her painted face; or Nabal, with his flocks of sheep; or the rich Glutton, with his delicate diet and rich array;
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if these, or any of these could bring them into the fauour of God;
if these, or any of these could bring them into the favour of God;
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and they will all giue this verdict, for the truth of my Text, that without faith it is vnpossible to please God.
and they will all give this verdict, for the truth of my Text, that without faith it is unpossible to please God.
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By what then shall a man seek to please God? There are many gifts and graces in man, whereby Almighty God is said to be well pleased with him; By what then shall a man seek to please God? There Are many Gifts and graces in man, whereby Almighty God is said to be well pleased with him;
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as, with charity, good works, humility, patience, and such like: but euen all these also spring from faith.
as, with charity, good works, humility, patience, and such like: but even all these also spring from faith.
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For, Whatsoeuer is without faith, is sin. For, faith is the root of all vertues that are in a man:
For, Whatsoever is without faith, is since. For, faith is the root of all Virtues that Are in a man:
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they are all said to spring from faith. All our charity springs from faith. Quantùm credimus, tantùm diligimus:
they Are all said to spring from faith. All our charity springs from faith. Quantùm Credimus, tantùm diligimus:
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Looke how much faith wee haue, so much loue and charity wee haue. No faith, no loue: Look how much faith we have, so much love and charity we have. No faith, no love:
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for, as Augustine saith, Vbi fides non est, non potest esse charitas: Where there is no faith, there can bee no loue nor charity at all in a man.
for, as Augustine Says, Vbi fides non est, non potest esse charitas: Where there is no faith, there can be no love nor charity At all in a man.
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Hence it is, that the Apostle exhorts, vt fides vestra fūdata sit in charitate, that your faith be rooted in loue, that ye may be therby able to comprehēd, with all Saints, what is the breadth and depth of the wisdom and loue of God:
Hence it is, that the Apostle exhorts, vt fides Vestra fūdata fit in charitate, that your faith be rooted in love, that you may be thereby able to comprehend, with all Saints, what is the breadth and depth of the Wisdom and love of God:
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for, without these, faith and loue, we can do nothing, and we our selues are nothing.
for, without these, faith and love, we can do nothing, and we our selves Are nothing.
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All our iustice springs from faith.
All our Justice springs from faith.
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Tullie, the Heathen Oratour, could say & call fidem, fundamentum justitiae; faith, the foundation and ground of iustice. Tullie, the Heathen Orator, could say & call fidem, fundamentum justitiae; faith, the Foundation and ground of Justice.
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And Ambrose saith, fidem genetricem esse bonae voluntatis & iustae actionis, faith to be the cause and means of all good affections & actions.
And Ambrose Says, fidem Mother esse bonae voluntatis & iustae actionis, faith to be the cause and means of all good affections & actions.
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Yea, all our good works spring from faith. As the branches and fruit of a tree spring all from the root:
Yea, all our good works spring from faith. As the branches and fruit of a tree spring all from the root:
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so all our works spring from faith, which is the root of them all. so all our works spring from faith, which is the root of them all.
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Therefore Chrysostome saith, veram fidem plenam esse bonis operibus, that a true faith is euer full of good works,
Therefore Chrysostom Says, Veram fidem plenam esse bonis operibus, that a true faith is ever full of good works,
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& alwaies ready to shew it self, either in intention or action. Therfore are works necessary to saluation;
& always ready to show it self, either in intention or actium. Therefore Are works necessary to salvation;
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tho not simpliciter, yet secundū quid. They are necessary, as one hath well noted, triplici respectu; ratione mandati, ratione nostri, ratione proximi:
though not simpliciter, yet secundū quid. They Are necessary, as one hath well noted, triplici respectu; ratione Mandati, ratione Our, ratione proximi:
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works are necessary in a threefold respect;
works Are necessary in a threefold respect;
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in respect of God's Commandement, in respect of our owne soules and consciences, in respect of our neighbours wants.
in respect of God's Commandment, in respect of our own Souls and Consciences, in respect of our neighbours Wants.
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1 In respect of Gods cōmandement, good works are requisite and necessary to saluation:
1 In respect of God's Commandment, good works Are requisite and necessary to salvation:
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for, what more necessary, than God's Commandement? For, GOD hath commanded vs to bring forth fruits worthy of amendment of life:
for, what more necessary, than God's Commandment? For, GOD hath commanded us to bring forth fruits worthy of amendment of life:
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and euery tree that brings not forth good fruit, is hewne down, and cast into the fire. and every tree that brings not forth good fruit, is hewed down, and cast into the fire.
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Therefore saith our Sauiour, By their fruits ye shall knowe them: by their works ye shall discern their faith.
Therefore Says our Saviour, By their fruits you shall know them: by their works you shall discern their faith.
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For we are his workmanship, saith the Apostle, created, in Christ Iesus, vnto good works, which God hath ordained, that we should walk in them. For we Are his workmanship, Says the Apostle, created, in christ Iesus, unto good works, which God hath ordained, that we should walk in them.
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So that good works are God's Ordinance & Commandement; than which, nothing is more necessary. Therefore works are necessary to saluation, in respect of the Commandemēt.
So that good works Are God's Ordinance & Commandment; than which, nothing is more necessary. Therefore works Are necessary to salvation, in respect of the Commandment.
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2 They are necessary in respect of our selues, vt testentur de fide nostra, as they bear witnes to our selues, that our faith is good,
2 They Are necessary in respect of our selves, vt testentur de fide nostra, as they bear witness to our selves, that our faith is good,
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because we see an inclination and desire in our selues to good works:
Because we see an inclination and desire in our selves to good works:
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for, how can we satisfie our selues, that our faith is good, when our works be vile & naught? Therfore no good workes, no good faith;
for, how can we satisfy our selves, that our faith is good, when our works be vile & nought? Therefore no good works, no good faith;
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no good fruits, no good tree.
no good fruits, no good tree.
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3 Works are necessary in respect of our neighbours wants, to feed the hungry, to clothe the naked, to visit the sick, to comfort the afflicted,
3 Works Are necessary in respect of our neighbours Wants, to feed the hungry, to cloth the naked, to visit the sick, to Comfort the afflicted,
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and to doo to others that are in distresse and misery, as we would our selues be done vnto,
and to do to Others that Are in distress and misery, as we would our selves be done unto,
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if we were in such case. In all which three respects, are works necessary to saluation.
if we were in such case. In all which three respects, Are works necessary to salvation.
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And therefore we that are the trees of the Lord's orchard, and of his owne planting, must answer his expectation to be fruitful. And Therefore we that Are the trees of the Lord's orchard, and of his own planting, must answer his expectation to be fruitful.
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He plants no Sicamor-tree, no vnfruitfull tree in his garden, but such as bear fruit:
He plants no Sicamor-tree, no unfruitful tree in his garden, but such as bear fruit:
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therefore, if we bee fruitlesse, he will cut vs down, that we cumber not the ground.
Therefore, if we be fruitless, he will Cut us down, that we cumber not the ground.
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Wee, that are the choisest vines of the Lord God of hostes, must bring forth grapes as may be pleasant to his taste;
we, that Are the Choicest vines of the Lord God of hosts, must bring forth grapes as may be pleasant to his taste;
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not the sowre grapes of our corrupt nature, but good and pleasant grapes, to the glory of him that planted vs,
not the sour grapes of our corrupt nature, but good and pleasant grapes, to the glory of him that planted us,
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and to the comfort of our selues and our brethren.
and to the Comfort of our selves and our brothers.
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Therefore now let vs shew our faith by our works, by our charity to God and man. Therefore now let us show our faith by our works, by our charity to God and man.
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To this purpose the Apostle Saint Iames exhorts, Shew mee thy faith by thy works. Shew me the tree by his fruits.
To this purpose the Apostle Saint James exhorts, Show me thy faith by thy works. Show me the tree by his fruits.
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Shew mee the fire by his heat. Shew me the man by his moouing. If the tree beare no fruit, it is eyther dead or naught.
Show me the fire by his heat. Show me the man by his moving. If the tree bear no fruit, it is either dead or nought.
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If the fire giue no heat, it is out, or neer thereunto. If the body mooue not, it is lame, sick, or neer to death:
If the fire give no heat, it is out, or near thereunto. If the body move not, it is lame, sick, or near to death:
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so if a Christian bee not fruitfull in good works, he is in the sight of God as a dead tree.
so if a Christian be not fruitful in good works, he is in the sighed of God as a dead tree.
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If he giue not warmth and heat of his charity to others, he is as a painted fire, which warms not a man.
If he give not warmth and heat of his charity to Others, he is as a painted fire, which warms not a man.
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If he moue not in all charitable affections and actions towards his neighbour, hee is as a paralytick man,
If he move not in all charitable affections and actions towards his neighbour, he is as a paralytic man,
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or taken with some spirituall Apoplexie or deadly disease in his soule. Therefore by their fruits yee shall knowe them, was our Sauior's Rule.
or taken with Some spiritual Apoplexy or deadly disease in his soul. Therefore by their fruits ye shall know them, was our Sauior's Rule.
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And it is an infallible Rule, Where there are no good fruits, there is no good tree:
And it is an infallible Rule, Where there Are no good fruits, there is no good tree:
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where there are no good works, there is no good faith. We say with Saint Paul, Faith iustifieth without works:
where there Are no good works, there is no good faith. We say with Saint Paul, Faith Justifieth without works:
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sola fides justificat, onely faith doth iustifie a man: but it is a true, liuely, iustifying and sauing faith, which doth accompany good works;sola fides justificat, only faith does justify a man: but it is a true, lively, justifying and Saving faith, which does accompany good works;
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not a dead faith, which is vain, idle, and vnprofitable for a man's saluation: for, such a faith cannot saue or help a man at all. not a dead faith, which is vain, idle, and unprofitable for a Man's salvation: for, such a faith cannot save or help a man At all.
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Can faith saue a man, saith S. Iames? that is, can a dead faith saue a man? No surely: Can faith save a man, Says S. James? that is, can a dead faith save a man? No surely:
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for, that which is dead in it selfe, how can it giue life to another? But the Apostle saith plainly, that faith without works is dead in it self.
for, that which is dead in it self, how can it give life to Another? But the Apostle Says plainly, that faith without works is dead in it self.
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So that as formerly wee haue learned, Without faith it is vnpossible to please God: So that as formerly we have learned, Without faith it is unpossible to please God:
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so now wee learn, Without such a faith as hath works, it is vnpossible to please God.
so now we Learn, Without such a faith as hath works, it is unpossible to please God.
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Let vs then shew our faith by our works:
Let us then show our faith by our works:
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let vs, like good trees, bring forth good fruit to the glory of God, comfort of our selues and brethren.
let us, like good trees, bring forth good fruit to the glory of God, Comfort of our selves and brothers.
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Lucius, in his Dialogues, reports of the heathen gods, that they chose euery one of them a tree according to his liking; Lucius, in his Dialogues, reports of the heathen God's, that they chosen every one of them a tree according to his liking;
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Iupiter, the Oak for his strength; Neptune, the Cedar for his talnesse; Ʋenus, the Popler for whitenes.Iupiter, the Oak for his strength; Neptune, the Cedar for his tallness; Ʋenus, the Popler for whiteness.
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But our God, the God of gods, and Lord of lords, hath chosen vs vnto him self, a people zealous of all good works.
But our God, the God of God's, and Lord of Lords, hath chosen us unto him self, a people zealous of all good works.
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We are his workmanship in Christ Iesus, created vnto to good works, saith the Apostle; NONLATINALPHABET, recreated vnto good works: for, so doth the word in the Originall imply.We Are his workmanship in christ Iesus, created unto to good works, Says the Apostle;, recreated unto good works: for, so does the word in the Original imply.
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Wee are his workmanship in Adam and in Christ; in Adam, vt simus; in Christo, vt justi & sancti simus: in Adam, to bee men; we Are his workmanship in Adam and in christ; in Adam, vt Simus; in Christ, vt Justi & sancti Simus: in Adam, to be men;
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but in the second Adam, Christ Iesus, to bee iust men, good men, righteous men, sanctified men, holy men, holy ones of God, to do his will, to bring forth fruits, to seek his glory. Lux vestra ergo sic luceat:
but in the second Adam, christ Iesus, to be just men, good men, righteous men, sanctified men, holy men, holy ones of God, to do his will, to bring forth fruits, to seek his glory. Lux Vestra ergo sic luceat:
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Therefore let your light so shine before men, that they may see your good works, and glorifie your Father which is in heauen. Therefore let your Light so shine before men, that they may see your good works, and Glorify your Father which is in heaven.
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God, in the creation, did separate light from darknes:
God, in the creation, did separate Light from darkness:
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wee may not, in the state of regeneration, ioine the works of darknes (as, enuying, strife,
we may not, in the state of regeneration, join the works of darkness (as, envying, strife,
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and disobedience) with the light of faith.
and disobedience) with the Light of faith.
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Christ saith to his, as the Lord of the Vineyard said to his seruants, Quìd statis otiosi? Why stand yee idle? why seek yee not to please God by faith,
christ Says to his, as the Lord of the Vineyard said to his Servants, Quìd statis otiosi? Why stand ye idle? why seek ye not to please God by faith,
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and by such a faith as hath works? In the creation, euery tree brought forth fruit after it's kind. Faith is the tree: good works are the fruit.
and by such a faith as hath works? In the creation, every tree brought forth fruit After it's kind. Faith is the tree: good works Are the fruit.
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As then, if it bee a good tree, it will bring forth good fruit:
As then, if it be a good tree, it will bring forth good fruit:
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so if it be a good faith that we haue, it wil bring forth good fruit, good works to the glory of God, and comfort one of another.
so if it be a good faith that we have, it will bring forth good fruit, good works to the glory of God, and Comfort one of Another.
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And thus haue I shewed you the way to serue and please God, that it must bee by faith,
And thus have I showed you the Way to serve and please God, that it must be by faith,
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and by such a faith as must bring forth good works.
and by such a faith as must bring forth good works.
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For, without faith, that is, a iustifying faith, which doth accompany good works, it is vnpossible to please God. For, without faith, that is, a justifying faith, which does accompany good works, it is unpossible to please God.
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That therefore wee may all become the seruants of God, not in outward profession onely, but in Christian conuersation, let vs labour daily for the increase of our faith.
That Therefore we may all become the Servants of God, not in outward profession only, but in Christian Conversation, let us labour daily for the increase of our faith.
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Let vs say to Christ, as the disciples did, O Lord increase our faith.
Let us say to christ, as the Disciples did, Oh Lord increase our faith.
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If they had need then to pray for the increase of faith, surely we now in these daies haue much more need to say, to pray,
If they had need then to pray for the increase of faith, surely we now in these days have much more need to say, to pray,
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and to cry to God, O Lord increase our faith.
and to cry to God, Oh Lord increase our faith.
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And let vs, finally, if we desire to please God by faith, and without which it is vnpossible to please him, shew also our faith by our works, to the glory of his holy Name,
And let us, finally, if we desire to please God by faith, and without which it is unpossible to please him, show also our faith by our works, to the glory of his holy Name,
cc vvb pno12, av-j, cs pns12 vvb pc-acp vvi np1 p-acp n1, cc p-acp r-crq pn31 vbz j pc-acp vvi pno31, vvb av po12 n1 p-acp po12 n2, p-acp dt n1 pp-f po31 j n1,
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and furtherance of our saluation in Iesus Christ;
and furtherance of our salvation in Iesus christ;
cc n1 pp-f po12 n1 p-acp np1 np1;
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that, when he cometh, he may say vnto vs, Euge, bone serue: Well done, faithfull seruant:
that, when he comes, he may say unto us, Euge, bone serve: Well done, faithful servant:
cst, c-crq pns31 vvz, pns31 vmb vvi p-acp pno12, j, n1 vvi: av vdn, j n1:
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enter thou into thy Master's joy. enter thou into thy Masters joy.
vvb pns21 p-acp po21 ng1 n1.
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To which vnspeakable ioy, where is all true ioy, and pleasure on his right hand for euermore, he bring vs all,
To which unspeakable joy, where is all true joy, and pleasure on his right hand for evermore, he bring us all,
p-acp r-crq j n1, q-crq vbz d j n1, cc n1 p-acp po31 j-jn n1 p-acp av, pns31 vvb pno12 d,
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for his Son's sake, Christ Iesus, our Lord and onely Sauiour: To whom, with the Father and the holy Spirit, &c. FINIS.
for his Son's sake, christ Iesus, our Lord and only Saviour: To whom, with the Father and the holy Spirit, etc. FINIS.
c-acp po31 ng1 n1, np1 np1, po12 n1 cc j n1: p-acp ro-crq, p-acp dt n1 cc dt j n1, av fw-la.
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