A09376:312
A09376:312
London: printed by Humphrey Lownes for Leo. Greene, 1607London: printed by Humfrey Lownes for Leo. Greene, 1607
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 ⟨p. 73⟩both them and the person himselfe to please God.
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.
And here also the vanity of some Popish Writers appears, who presumptuously make some Philosophers Saints: whereas they should first have showed that they believed in Christ; and then we would believe and teach it as willingly as they: but else, if they had had all the learning, and all the moral virtues in the world; this must stand for a truth, Without faith it is impossible to please God.
And here also the vanity of some Popish Writers appeares, who presumptuously make some Philosophers Saints: whereas they should first haue shewed that they beleeued in Christ; and then wee would beleeue and teach it as willingly as they: but else, if they had had all the learning, and all the morall vertues in the world; this must stand for a truth, Without faith it is impossible to please God.
Lastly, here we learn, that the word of God registered in the holy Scriptures, doth contain in it sufficient direction for all the actions and duties of a mans life: for without faith no man can please God. And if no man, then no mans actions can please God which are not of faith: for whatsoever is not of faith, is sin, Romans, Chapter 14. verse 23.
Lastly, here wee learne, that the word of God registred in the holy Scriptures, doth containe in it sufficient direction for all the actions and duties of a mans life: for without faith no man can please God. And if no man, then no mans actions can please God which are not of faith: for whatsoeuer is not of faith, is sinne, Romanes, Chapter 14. verse 23.
If therefore mens actions must proceed from faith, then consequently must they have their ground & warrant from the word: for faith and the word are relatives, and the one depends upon the other; No faith, no word to bind: no word, no faith to believe. But all actions that please God, must be done in faith; therefore all actions that please God, have some ground and direction in the word ⟨p. 74⟩[…] ⟨p. 75⟩[…] ⟨p. 76⟩of God, without which word of God there can be no faith. And this is true, not only in holy actions, but even in the common actions of mens lives and lawful callings. This is a principle, which we must firmly believe and receive. And beside this argument here, It is also proved by the evident testimonies of the holy Ghost.1 S. Paul to Timothy; All Scripture is given by inspiration of God, and is profitable to teach, improve, correct, and instruct in righteousness, that the man of God may be absolute, and made perfect unto all good works. How can the sufficiency of Scripture be more sufficiently in words expressed? Again, Every creature and ordinance of God, 2is good, &c. For it is sanctified by the word of God and prayer. Now if the Scripture make a Christian perfect in all good works, how can it be, but it gives him sufficient directions for all his works? And if every action be sanctified by the word; how can that be, but the word hath warranty and direction for every action and duty, which may fall out in the course of a Christian life? And upon these grounds we have good reason to be resolved of this truth.
If therefore mens actions must proceede from faith, then consequently must they haue their ground & warrant from the word: for faith and the word are relatiues, and the one dependes vpon the other; No faith, no word to bind: no word, no faith to beleeue. But all actions that please God, must bee done in faith; therefore all actions that please God, haue some ground and direction in the word ⟨p. 74⟩
But now if any man ask how this can be, for the Scriptures were written long ago, and the stories are of particular men, nations, and times, and the Commandments are known to be but ten; how then can the Scriptures yield sufficient directions, for every mans particular actions? I answer, the Scripture gives directions for all actions 2. ways. Either by Rules, or by Examples: Rules are of two sorts, General or particular. Particular rules for particular callings are many: for Kings they must read Gods book, and not have many wives, 1nor gather too much silver and gold: They must be wise and learned: and kiss the son of God Christ Jesus, and many other: for Ministers they must be apt to teach, watching, sober, not young scholars, and many other: and so consequently the most of the callings that are in the common wealth,2 have their particular directions in plain rules.
But now if any man aske how this can be, for the Scriptures were written long agoe, and the stories are of particular men, nations, and times, and the Commaundements are knowne to be but tenne; how then can the Scriptures yeeld sufficient directions, for euery mans particular actions? I answer, the Scripture giues directions for all actions 2. wayes. Either by Rules, or by Examples: Rules are of two sorts, Generall or particular. Particular rules for particular callings are many: for Kings they must reade Gods booke, and not haue many wiues, 1nor gather too much siluer and gold: They must be wise and learned: and kisse the sonne of God Christ Iesus, and many other: for Ministers they must be apt to teach, watching, sober, not young schollers, and many other: and so consequently the most of the callings that are in the common wealth,2 haue their particular directions in plaine rules.
1General rules are first the ten Commandments, which ⟨p. 77⟩are directions for all sorts and callings of men in all times, what to be done, what not to be done in all actions towards God and men: and besides, in the new Testament there are some few rules which are general directions for all men in all ages: As, Whatsoever you would that men should do to you, do you the same unto them. Again,2 Whether you eat or drink, or whatsoever you do, do all to the glory of God. 3Again, Let all things be done to edification, and without offence of thy brother. Again, Let all your works be done in love. 4Lastly, Let no man seek his own (alone) but every man another's wealth. Now there is no action in the world,5 nor any duty to be done of a Christian man, be he a public or private person, be it a public or a private action, be it towards God or man; but if he have not a particular direction, yet it falls within the compass of some of these rules: and by the tenor of some of these, he may frame his work in such manner, as shall be pleasing to God, and comfortable to himself.
1Generall rules are first the tenne Commaundements, which ⟨p. 77⟩are directions for all sorts and callings of men in all times, what to be done, what not to be done in all actions towards God and men: and besides, in the new Testament there are some fewe rules which are generall directions for all men in all ages: As, Whatsoeuer you would that men should doe to you, doe you the same vnto them. Againe,2 Whether you eate or drinke, or whatsoeuer you doe, doe all to the glory of God. 3
Secondly, besides rules there are Examples, which are special directions: and they are either of God or good men. Extraordinary examples of God, namely such as he did in extraordinary times, or upon extraordinary occasions, they concern us not: for these he did by the power and prerogative of the Godhead: as, bidding of Abraham sacrifice his son, bidding the Israelites spoil the Egyptians, 1and such like.2 But the ordinary works of Gods wisdom in his creatures, of his justice towards sinners, of his mercy towards his children, of his care and providence towards all, are excellent rules of direction for us. Hence we have these rules: Be ye holy for I am holy: Be ye merciful as your Father in heaven is merciful, Luke 6.36.
Secondly, besides rules there are Examples, which are speciall directions: and they are either of God or good men. Extraordinarie examples of God, namely such as hee did in extraordinarie times, or vpon extraordinarie occasions, they concerne vs not: for these hee did by the power and prerogatiue of the Godhead: as, bidding of Abraham sacrifice his sonne, bidding the Israelites spoile the Egyptians, 1and such like.2 But the ordinarie workes of Gods wisedome in his creatures, of his iustice towards sinners, of his mercie towards his children, of his care and prouidence towards all, are excellent rules of direction for vs. Hence wee haue these rules: Be ye holy for I am holy: Be ye mercifull as your Father in heauen is mercifull, Luke 6.36.
So for the actions of Christ, who was God and man: the miraculous actions of his power, which argued his Godhead, as his walking upon the water, and such like, are no directions for us. Nor again, his actions and works •lone as he was Mediator, as his fasting forty days, his ⟨p. 78⟩passion and his merits, these are no directions for us to do the like: But, as the first give us instruction; So these procure us justification.
So for the actions of Christ, who was God and man: the miraculous actions of his power, which argued his God•ead, as his walking vpon the water, and such like, are no directions for vs. Nor againe, his actions and workes •lone as hee was Mediator, as his fasting fourtie dayes, his ⟨p. 78⟩passion and his merits, these are no directions for vs to do the like: But, as the first giue vs instruction; So these procure vs iustification.
But the third sort of his actions done by him as a man, or as a Jew borne, they are both our instruction and imitation, and they are good directions for our actions: as, his obedience, his zeal, his patience, his humility, and all other virtues: Concerning all which he saith himself to us, Learn of me, 1for I am humble and lowly. And again, when he had washed his Apostles feet, he bad them learn of him to love one another: 2For (saith he) I have given you example that you should do even as I have done to you. These his examples are rules of direction to all men in the like case.
But the third sort of his actions done by him as a man, or as a Iew borne, they are both our instruction and imitation, and they are good directions for our actions: as, his obedience, his zeale, his patience, his humility, and all other vertues: Concerning all which he saith himselfe to vs, Learne of me, 1for I am humble and lowely. And againe, when he had washed his Apostles feete, he bad them learne of him to loue one another: 2For (saith he) I haue giuen you example that you should do euen as I haue done to you. These his examples are rules of direction to all men in the like case.
Now as for the examples of men, as the examples of wicked men are every way to be eschewed, so good mens are to be followed: for, whatsoever is written, is written for our learning, Rom. 15.4. And for them we are to know that their examples or actions, contrary to the word, are therefore to be avoided, because they be contrary: as, Noah's drunkenness, Lots Incest, Davids Adultery, and many other his infirmities, and such like. Such as are directly agreeable with the word of God, are to be embraced and received as directions for our lives, not for their own sake, but because they are agreeable to the word. But as for such as are neither commanded nor forbidden; and being done, were neither allowed nor disallowed: these being done by godly men, and such who for their faith were approved of God, and against which no exception can be taken in the word, they be as rules and directions for us in the like cases. Now there is no action that can fall out in the life of a Christian man, for which he hath not out of the Scripture either a rule general or particular, or else some example to follow, which is as good as a rule unto him. And thus we see how the Scripture affords directions for all our actions. In the demonstration whereof, we have stood the longer, because it is a principle of great moment. The use hereof is double. First, ⟨p. 79⟩we must therefore in all the actions of our lives and callings, take consultation with the word of God: and for our direction therein, we must search for either general or particular rules, or at least for examples of godly men in like cases. And without the warrant and direction of some of these, we are by no means to enter into any thing, or to do any work. If we do, then we cannot clear our selves from sin in so doing: for we sin, because we please not God in doing that action: we please not God, because we have no faith for the doing of it: we have no faith, because we have no warrant nor ground in the word for it. Therefore what-ever a man presumeth to do without some warrant in the word for his direction, he sinneth in so doing.
Now as for the examples of men, as the examples of wicked men are euery way to be eschewed, so good mens are to be followed: for, whatsoeuer is written, is written for our learning, Rom. 15.4. And for them we are to know that their examples or actions, contrary to the word, are therefore to be auoided, because they be contrary: as, Noahs drunkennesse, Lots Incest, Dauids Adultery, and many other his infirmities, and such like. Such as are directly agreeable with the word of God, are to be embraced and receiued as directions for our liues, not for their owne sake, but because they are agreeable to the word. But as for such as are neither commaunded nor forbidden; and being done, were neither allowed nor disallowed: these being done by godly men, and such who for their faith were approued of God, and against which no exception can be taken in the word, they be as rules and directions for vs in the like cases. Now there is no action that can fall out in the life of a Christian man, for which he hath not out of the Scripture either a rule generall or particular, or else some example to follow, which is as good as a rule vnto him. And thus wee see how the Scripture affoords directions for all our actions. In the demonstration whereof, we haue stoode the longer, because it is a principle of great moment. The vse hereof is double. First,
Secondly, •ere Ministers must learn their duty: for if no action can possibly please God, that is done without faith, nor can be done in faith without warrant from the word, then must they be Gods mouth unto the people, to be able to tell them what is lawful, what is unlawful by the word; that so their people may perform their actions in faith, and consequently please God.
Secondly, •ere Ministers must learne their duty: for if no action can possibly please God, that is done without faith, nor can be done in faith without warrant from the word, then must they be Gods mouth vnto the people, to be able to tell them what is lawfull, what is vnlawfull by the word; that so their people may performe their actions in faith, and consequently please God.