A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon…A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon…

These words contain the third degree, or the third part of the reason. And this degree consists of a general Maxim or Canon of Divinity: and the holy Ghost first layeth it down; and then, because it is one of the weightiest principles in religion, he proveth it substantially, in the words following. In the Canon it self let us first examine the meaning, and then unfold the manifold use of it.

These words containe the third degree, or the third part of the reason. And this degree consists of a generall Maxime or Canon of Diuinitie: and the holy Ghost first layeth it downe; and then, because it is one of the waightiest principles in religion, he proueth it substantially, in the words following. In the Canon it selfe let vs first examine the meaning, and then vnfold the manifold vse of it.

Without faith.

By faith, is meant here the same faith as afore: namely, true saving faith in the Messiah. And without this saving faith, It is impossible to please God.

By faith, is meant here the same faith as afore: namely, true sauing faith in the Messias. And without this sauing faith, It is impossible to please God.

1. Man by sin hath displeased God.

1. Man by sinne hath displeased God.

2. God must be pleased again, else a man cannot be saved.

2. God must be pleased againe, else a man cannot be saued.

3. He that will please God, must please him in Christ the Mediator, else he cannot: therefore he that will please God, and be saved, must needs believe in Christ. And thus by this order it is impossible. We deny not, but in regard of Gods absolute power, he could save a man without faith; as he can lighten the world without the sun. But as (if he keep that order of nature, which his own wisdom hath appointed) it is impossible to give light to the world without the sun: so (if he keep that order for salvation, which his own Justice hath appointed) it is impossible to please God without faith in Christ. So then the meaning is laid down: and now appears the strength and force of the holy Ghosts argument;

3. He that will please God, must please him in Christ the Mediator, else he cannot: therefore he that wil please God, and be saued, must needes beleeue in Christ. And thus by this order it is impossible. We denie not, but in regard of Gods absolute power, hee could saue a man without faith; as hee can lighten the world without the sunne. But as (if he keepe that order of nature, which his owne wisedome hath appointed) it is impossible to giue light to the world without the sunne: so (if he keepe that order for saluation, which his own Iustice hath appointed) it is impossible to please God without faith in Christ. So then the meaning is laide downe: and now appeares the strength and force of the holy Ghosts argument;

He, that will be saved and come to heaven, must first please God: But without faith it is impossible to please God. Therefore without faith no man can be saved nor come in heaven: and by consequent, therefore Enoch being taken into heaven, must needs be taken away by faith.

Hee, that will be saued and come to heauen, must first please God: But without faith it is impossible to please God. Therefore without faith no man can be saued nor come in heauen: and by consequent, therefore Henoch being taken into heauen, must needes be taken away by faith.

Now the use of this Canon, rightly understood, is manifold and of great profit.

Now the vse of this Canon, rightly vnderstood, is manifold and of great profit.

First, here we learn that faith is simply and absolutely necessary to salvation, and most necessary of all other gifts and graces of God whatsoever. And though many be required, yet amongst all holy graces this is the principal, and more necessary in some respects, then any other. For howsoever hope, and love, and zeal, and many other graces of God are required, to make the state of a Christian complete; and though they all have their several commendations in the word: Yet, of none of them all is it said in the whole Scripture, as it is here said ⟨p. 72⟩of faith, that without it, it is impossible to please God: And no marvel, for it is the root and ground of all other graces, and gives them their life and being: for therefore doth a man fear God, therefore doth he love God, therefore is he zealous for Gods glory, because he believeth that God loveth him in Christ the redeemer.

First, here wee learne that faith is simply and absolutely necessarie to saluation, and most necessary of all other giftes and graces of God whatsoeuer. And though many be required, yet amongst all holy graces this is the principall, and more necessarie in some respects, then any other. For howsoeuer hope, and loue, and zeale, and many other graces of God are required, to make the state of a Christian complete; and though they all haue their seuerall commendations in the word: Yet, of none of them all is it saide in the whole Scripture, as it is heere said ⟨p. 72⟩of faith, that without it, it is impossible to please God: And no meruaile, for it is the roote and ground of all other graces, and giues them their life and being: for therefore doth a man feare God, therefore doth he loue God, therefore is he zealous for Gods glory, because hee beleeueth that God loueth him in Christ the redeemer.

Now then if faith be thus necessary, then it followeth that those that live in ignorance, and so have no sound faith, but a foolish presumption, are in a miserable case: for how-ever they may flatter themselves with conceits of their devotions, and good meanings, and good intents; it is faith, with which they must please God, and nothing can without it. It stands them therefore in hand to lay-off ignorance and presumption, and labour for a sound and saving faith, and that will bring them to the favour of God.

Now then if faith be thus necessary, then it followeth that those that liue in ignorance, and so haue no sound faith, but a foolish presumption, are in a miserable case: for how-euer they may flatter themselues with conceites of their deuotions, and good meanings, and good intents; it is faith, with which they must please God, and nothing can without it. It stands them therefore in hand to lay-off ignorance and presumption, and labour for a sound and sauing faith, and that will bring them to the fauour of God.

And again, as for such as have received grace to believe, seeing faith is of such necessity, and that they having faith must needs have knowledge, they therefore must look and examine by their knowledge, whether their faith be a sound faith or no: for herein many that have knowledge deceive themselves, and think they have true faith when they have not. Now if any man would know whether his faith be sound, and saving, or no; It is known by this. If it purify the heart: for so saith S. Peter, That God by faith did purify the hearts of the profane and filthy Gentiles. ¹If then thy faith do not purify thy heart, and cleanse thy life, and cause thee to abound in good works, it is no sound nor saving faith, it is but a general faith, it is but an historical knowledge, and cannot save the soul: he therefore that, upon examination of his heart and life, findeth his faith to be such, let him not content himself, but turn his general faith into a saving faith, which in this world will purify his heart, and at the last day will save his soul. And this must every man the rather do, because what knowledge, or what other gifts of God soever any many hath, without faith in Christ all are nothing: for it is faith that seasoneth them all, and makes ⟨p. 73⟩both them and the person himself to please God.

And againe, as for such as haue receiued grace to beleeue, seeing faith is of such necessitie, and that they hauing faith must needes haue knowledge, they therefore must looke and examine by their knowledge, whether their faith be a sound faith or no: for herein many that haue knowledge deceiue themselues, and thinke they haue true faith when they haue not. Now if any man would knowe whether his faith be sound, and sauing, or no; It is knowne by this. If it purifie the heart: for so saith S. Peter, That God by faith did purifie the hearts of the profane and filthy Gentiles. ¹If then thy faith doe not purifie thy heart, and cleanse thy life, and cause thee to abound in good workes, it is no sound nor sauing faith, it is but a generall faith, it is but an historicall knowledge, and cannot saue the soule: hee therefore that, vpon examination of his heart and life, findeth his faith to be such, let him not content himselfe, but turne his generall faith into a sauing faith, which in this world will purifie his heart, and at the last day will saue his soule. And this must euery man the rather doe, because what knowledge, or what other gifts of God soeuer any many hath, without faith in Christ all are nothing: for it is faith that seasoneth them all, and makes

Secondly, if it be impossible without faith to please God, then here we see the fond and foolish hypocrisy of the world, who will please God by other means: some think if they be glorious in the world, either for their wealth, or their wit, or their honour, or their authority, or their learning, they presently bring themselves into a fools Paradise; and because the world makes account of them, and they please themselves, therefore they think it certain, they must needs please God. But alas, though all the world admire them, and they be never so far in love with themselves, He that sits in heaven, laugheth them to scorn. For,¹ not all the pomp and glory, nor all the millions and mountains of gold in the world, can please the Lord for one of the least of their many thousand sins, wherewith they have provoked him. Let these men ask Nebuchadnezzar if his pompous pride: or Ahithophel if his active head, and crafty wit: or Absalom if his golden locks: or Jezebel if her painted face and courtly attire: or Naball if his flocks of sheep: or the Philosophers, if their natural learning: if all of these, or any of these did ever please God: Nay alas, they all have found and felt, that without faith it is impossible to please God.

Secondly, if it be impossible without faith to please God, then here wee see the fond and foolish hypocrisie of the world, who will please God by other meanes: some thinke if they be glorious in the world, either for their wealth, or their wit, or their honour, or their authority, or their learning, they presently bring themselues into a fooles Paradise; and because the world makes account of them, and they please themselues, therefore they thinke it certaine, they must needes please God. But alas, though all the world admire them, and they be neuer so farre in loue with themselues, He that sits in heauen, laugheth them to scorne. For,¹ not all the pompe and glory, nor all the millions and mountaines of gold in the world, can please the Lord for one of the least of their many thousand sinnes, wherewith they haue prouoked him. Let these men aske Nabuchadnezzer if his pompous pride: or Achitophel if his actiue head, and crafty wit: or Absalom if his golden lockes: or Iezabell if her painted face and courtly attire: or Naball if his flockes of sheepe: or the Philosophers, if their naturall learning: if all of these, or any of these did euer please God: Nay alas, they all haue found and felt, that without faith it is impossible to please God.

Thirdly, it is the opinion not of the Turk alone in his Alcoran, but of many other as ill, that every man shall be saved by his own religion, if he be devout therein; be he Turk, Jew, or Christian, Papist or Protestant. But this is a ground and rule of Atheism, and appears here to be most false; for, no salvation without pleasing of God, and without faith it is impossible to please God: therefore no religion can save a man, but that which teacheth a man rightly to believe in Christ, and consequently to please God. But every religion teacheth not to believe in Christ, some not at all; and some not aright, and therefore it is impossible for such a religion to save a man. Again, be a man what he can be, unless he be within the covenant of grace, he cannot be saved: But he cannot be within the covenant, but by faith: therefore ⟨p. 74⟩no man can be saved by any means, but by true faith; nor in any religion, but that which teacheth true faith.

Thirdly, it is the opinion not of the Turke alone in his Alcaron, but of many other as ill, that euery man shall be saued by his owne religion, if he be deuout therein; be hee Turke, Iewe, or Christian, Papist or Protestant. But this is a ground and rule of Atheisme, and appeares here to be most false; for, no saluation without pleasing of God, and without faith it is impossible to please God: therfore no religion can saue a man, but that which teacheth a man rightly to beleeue in Christ, and consequently to please God. But euery religion teacheth not to beleeue in Christ, some not at all; and some not aright, and therefore it is impossible for such a religion to saue a man. Againe, be a man what hee can be, vnlesse he be within the couenant of grace, he cannot be saued: But hee cannot be within the couenant, but by faith: therefore ⟨p. 74⟩no man can bee saued by any meanes, but by true faith; nor in any religion, but that which teacheth true faith.

Here therefore not only Turks and Jews are excluded: but this also showeth many Papists, and many carnal Gospellers in our Church, how short they come of that religion which must save their souls. For this is the conceit of the most men, that if they do some good works, which carry a fair show to the world, as liberality to learning, or charity to the poor; straight they think they have leave to live as they list, and God is bound to forgive their sins, and to give them heaven: and this they imagine, though they know not what it is to believe in Christ, or to repent of their sins. One of this religion came to the Prophet Micah in his days, and asked him this question (uttering that plainly which all such men think in their hearts) Wherewithal shall I come before the Lord, ¹and bow my self before the high God? shall I come before him with thousands of Rams, and ten thousand rivers of oil? (He makes the question, and would fain make answer himself: nay, he goeth further, and offers more) Shall I give my first borne for my transgression, and the fruit of my body for the sin of my soul? But the Prophet answers him, showing him his folly, and how little God regards such works without a contrite heart; He hath showed thee O man what is good, and what the Lord requireth of thee: Surely to do justly, to love mercy, to humble thy self, and walk with thy God. Mark how that answer fits this example of Enoch. He pleased God, he walked with God, and was taken away: So, answereth the Prophet, if thou wouldest please thy God, and come to heaven by his favour; never stand upon thousands of Rams, and Rivers of oil, upon thy gay and glorious works: but humble thy self and walk with thy God. No walking with God (saith Micah) no pleasing of God: what is it but all one, as if he had said, Without faith it is impossible to please God? Here then is no disallowance ⟨p. 75⟩of good works, but of works without faith and true repentance: which though they be never so fair and flourishing; yet is it impossible, that without faith they should please God.

Here therefore not onely Turkes and Iewes are excluded: but this also sheweth many Papists, and many carnall Gospellers in our Church, how short they come of that religion which must saue their soules. For this is the conceite of the most men, that if they doe some good workes, which carie a faire shew to the world, as liberality to learning, or charity to the poore; straight they thinke they haue leaue to liue as they list, and God is bound to forgiue their sinnes, and to giue them heauen: and this they imagine, though they knowe not what it is to beleeue in Christ, or to repent of their sinnes. One of this religion came to the Prophet Micha in his dayes, and asked him this question (vttring that plainely which all such men thinke in their hearts) Wherewithall shall I come before the Lord,

Hereby it is also manifest, that all the virtues of the heathen, and the works of such men as either know not Christ: or, knowing him, acknowledge him not their only Saviour: or, acknowledging him, do not truly believe in him with such a faith as purifieth their hearts; are nothing else, but as the Fathers called them splendida peccata, gilded and glittering dross, and beautiful deformities. And how-ever this seems harsh, yet it must needs be true; seeing without faith it is impossible to please God.

Hereby it is also manifest, that all the vertues of the heathen, and the workes of such men as either knowe not Christ: or, knowing him, acknowledge him not their onely Sauiour: or, acknowledging him, doe not truely beleeue in him with such a faith as purifieth their hearts; are nothing else, but as the Fathers called them splendida peccata, gilded and glittering drosse, and beautifull deformities. And how-euer this seemes harsh, yet it must needes bee true; seeing without faith it is impossible to please God.