Thomas Adams
In respect of the Act, it beleeves on Christ. There be three degrees or faculties of faith, as the Schoole speakes out of Augustine. First, to beleeve there is a GOD; and this is a faith incident to devills. Next, to beleeve GOD; to credit the history of the Gospell, and to assent that what GOD saith is true. This is called an Historicall faith, and may be in reprobates. Last, to beleeve on GOD, which doth ex duobus prioribus emergere; or as Chemnitius sayes, presupponit est includit: ariseth from both the former, and doth presuppose and comprehend both the former. The faith of a reprobate is a true faith specifically; a spark of fire is true fire, though it be not able to warme: a drop of water is true water, though it be not able to carry a vessell: a little sprigge may be a true Cedar, though it be not yet fit for timber. That figtree which our LORD cursed, though it bare no fruit, was a true figtree. Exod. 3.18. As the Israelites requir’d to goe three dayes journey in the wildernesse, before they did offer sacrifice: so faith hath three degrees before it come to that perfection, as may justifie the soule. Saving faith in a man hath this precious act, to rely on GODS mercie in Christ for his salvation. He disclaimes not his part in Christ, as the devils; Quid nobis tecum? Marke 1. What have we to doe with thee, thou Iesus of Nazareth? nor loseth it; as reprobates, Iohn 3.18. He that beleeveth not, is condemned already. But hee challengeth his portion in the bloud of Christ. Cant. 6.3. . I am my Beloveds, and my Beloved is mine. His body is in heaven, there I shall find it mine: his divinitie on earth, there I doe find it mine: his Gospell in my eare, to beget him mine: his Sacrament in my eye, to confirme him mine: his Spirit in my heart, to assure him mine. Angels are mine, to sight for me: Prince mine, to rule for me: Church mine, to pray for me: Preacher mine, to feed me. 1 Cor. 3.22. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are ours, and we are Christs, and Christ is Gods.
This faith doth not onely with reprobates, beleeve the Major of the Gospell, that Christ is salvation; but the Minor with Mary; that he is my Saviour. The devills beleeve much; but Reconciliationem suam non credunt: Bucer. Iam. 2.19. they cannot beleeve their owne reconcilement. Therefore saith Iames; horrentes credunt, they beleeve and tremble. Timor infidelitatis filius, saith Basil; Feare is the child of unbeleefe. in Psal. 3 3. Mat. 8 26. Why are yee fearefull, O yee of little faith? why are the Apostles called, δειλοὶ, timorious, but because they were ὀλιγόπιστοι, of little faith? Rom. 5.1. But being justified by faith we have peace with God through Iesus Christ. Eph. 3.12. In whom we have bold nesse and accesse with confidence, by the faith of him. A Traitor condemned to death, knowes the King, and his prerogative royall, that he is able to pardon: his disposition, that it is mild and mercifull: yea, he knowes that the King hath forgiven many such offenders. But now for himselfe, hee hath no friends to the King, no word from the King to warrant his pardon: no hope, if he should intreat favour, that himselfe was a fit subject for this exercise of mercie. Still he trembleth; Sentit se miserum, etsi noverit Regem misericordem: he feeles himselfe miserable, though he know the King to be mercifull. So the reprobate knowes Gods omnipotency; Matth. 8.2. Lord, if thou wilt, thou canst make me cleane: he knowes his infinite mercie, that it Psal. 36.5. reacheth unto the heavens, and his faithfulnesse unto the clouds: he knowes GOD hath forgiven many, David for adulterie, Salomon for idolatrie, Peter for Apostacie, Paul for blasphemie. But for his owne part, he hath no friend to God, no mediator betwixt God and him, no Christ to speake for mercie: he hath no word whereby he can apply this mercie: no hope, that mercie would come upon his submission and seeking. Hee wants that justifying faith, to doe this precious act of application. A man is deeply in debt, non solvendo, in no case to pay: he heares and beleeves, that his Creditor is an honest man, that he hath dealt mercifully with others; remitted a third, halfe, the whole debt. But he hath neither promise from his creditor, nor perswasion in himselfe, that he will deale so kindly with him: for all this, he feares arrest and imprisonment, without baile, main prise, or any hope of deliverance. The wicked is deeply runne into Gods debt by his sinnes: (yea every man is taught to pray, Matth. 6.12. Forgive us our debts) for which he is subject to convention, conviction, condemnation. He knowes how this Creditor dealt with a servant. Matth. 18.27. because Non habuit unde; he had not to pay, the Lord was moved with compassion, and forgave him the debt. But this reprobate, through want of applying faith, hath no promise, no security, no hope that he shall be freed: but he feares the prison, where if hee bee once clapt up under the hands of that cruell Iailour, the devill; hee cannot depart thence till hee hath paid the uttermost farthing. It is then a Precious faith, that hath this powerfull are to beleeve a mans owne reconciliation.
In respect of the Effect, because it hath precious consequents. Amongst many, consider five sweet fruits.
1 Peace with God, which is produced by that faith which justifies us. Receive peace, and be blessed: Crede & accepisti, beleeve and thou hast received it. Vpon our apprehension of Christ by faith, followes his satisfaction for us; upon this satisfaction we have remission: upon remission, reconciliation: upon reconciliation, peace. There is no quarrell against us in heaven; nothing but peace and joy, because we have truely beleeved.
2 Peace with our owne conscience. When that sterne Sergeant shall take thee by the throte, and arrest thee upon Gods debt, pay that thou owest: let thy faith plead, I have payed it. How? Produce thy acquittance, that bloudy acquittance, sealed in the wounds of thy Saviour, and given to thy faith. This shall turne the frownes of thy conscience into smiles: and that hand which was ready to hale thee to prison, shall now embrace thee with joy, encourage thee with kindnesse, and fight tor thee with conquest.
3 Victorie, faith knowes no other language but victorie. 2 Tim. 4.7. I have kept the faith, now is layed up for me a Crowne. It Hebr. 11.33. subdueth kingdomes, even regnum Antichristi, the kingdome of the devill, there’s victorie: wrought righteousnesse, though the world and sin withstood it, there’s victorie: raised strength out of weakenesse, there’s victory over nature: turned to slight the armies of the aliens, there’s victor ie over malice and hostilitie: raised the dead, there’s victorie over the grave: with patience and greatnesse of spirit, it endured mockings, scourgings, &c. miseries worse than death, there’s glorious victorie. It overcomes the world, 1 Iohn 5.4. it overcomes the Prince of this world; 1 Pet. 5.9. whom resist stedfast in the faith. It quencheth all the fiery darts of the wicked, Eph. 6.16. They are darts in respect of their sharpenesse, and fiery for their violence: one sinne kindling another, drunkennesse adulterie, adulterie murder. The whole world lieth wickednesse; Positus in maligno, that is in igne malo: set on fire of the divell. Cajetan. Yet faith quencheth all: Though they were as fiery as the Gun-powder treason, yet this shall beare them off, beate them off, and infatuate their malice. Royard. It is a Shield, this faith: this shield covers all, head and heart; understanding and will: ut non turbetur intellectus, ut non formidet affectus; that neither the mind bee confounded, nor the affection amazed. Yea, faith overcomes the King of heaven himselfe; Diez. appealing a Deo irascente propter peccatum, ad Deum placatum propter Christum; from GOD justly offended for sinne, to GOD sweetly pleased for Christ. It is able to remove mountaines; the great hills of distrust, the great heapes of iniquities; therefore Precious.
4 Good report: Hebr. 11.39. all those Saints through faith obtained a good Report. They say, Non patitur ludum Fama, Fides, Oculus: A mans credit, Faith, and his Eye, endure no just. Yet let thy faith be sound; and though injury wound thy eye, ignominie thy fame, yet thy faith shall make all whole. That mans righteousnesse, thorow all clouds, shall breake forth as the Sunne, and his integritie shine like the noone-day. All unjust aspersions are but as rubbish; they may seeme to fully him for a while, that he may shine bright for ever. Frustrà condemnatur in terris, qui commendatur in coelis: How little is that man hurt, whom malice condemnes on earth, and God commends in heaven! Let the world accuse us, so long as our God doth acquit us. 2 Tim. 1.12. I suffer these things, and am not ashamed: for I know whom I have beleeved. 2 Cor. 10.18. For not he that commendeth himselfe is approved, but whom the Lord commendeth. Let God justifie, and let all the friends on earth or in hell accuse.
5 It blesseth to us all other blessings: Prov. 2.25. Hee that putteth his trust in the Lord, shall be made fat. Without this faith, we are accomptant for every thing we receive, to a bit of bread. There is no right to the creatures but by Christ, no right to Christ but by faith. Without this Quantum honoris, tantum horroris: as much horrour, as honour: no lesse wretchednesse than wealthinesse? But faith makes thy dignitie comfortable, thy wealth helpefull, thy wife, children, friends delightfull: Quia frueris in Domino, quibus uteris in seculo: because what thou usest in the world, thou enjoyest in the Lord. Yea, it blesseth even crosses and curses: Sine veste, non sine fide, &c. Fulgent. Thou wantest a garment for thy body, faith gives thy soule a rich one, the righteousnesse of Christ: thou lackest a house to dwell in, thou dwellest by faith even in the Lord Iesus, and he dwels in thee. If thou want bread, it reacheth thee the bread of life: if friends, it assures thee the favour of God, and the inseparable company of the holy Ghost: if health, it performes to thee everlasting life. Let me say with Seneca in another sense; Malo mihi successum deesse, quàm fidem; I had rather want fortune, than want faith. Whatsoever worldly thing be lacking, faith can supply it: but if faith be lacking, who can supply that? Faith keepes us for ever from that mourning note, fuimus felices: we shall never say, we have beene happy.
In respect of the use; faith cleares our wayes as we goe; cheares our hearts as we worke; perfumes the places where we rest; and refines our actions from that drosse and feculencie, which would else make them odious in Gods sight. Rom. 14.23 For whatsoever is not of faith, is sinne. Faith, like Iohn the Baptist, pointeth to the Ioh. 1.29. Lambe of God, that taketh away the sinne of the world. Without this, God is no hearing God, no helping God, no saving God, no loving God at all. The Spirit shall convince the world Ioh. 16.9 Homil. 1 of good workes. of sinne, saith Christ; because they beleeve not in me. Infidelitati retinentur omnia peccata, fidei remittuntur. All sinnes are retained to unbeleefe, remitted to faith. Faith is the nest of good workes, saith our Church: let our birds be never so faire, our actions never so glorious, they will be lost, except they be brought forth in faith, This is the Psal. 84.3. nest, where the Sparrow and Swallow may lay their young, to keepe them safe; even Faith, which is close by thine Altars, O Lord of hostes. Heretikes and hypocrites may produce many goodly acts, and honourable deeds: but wanting this nest of faith, they have no where to lay their young. Therefore as the Lawyers speake, moritur actio cum persona; their workes are damnable with their persons. A Recusant in comming to Church against his conscience; rather to satisfie the Law, than to sanctifie his soule; is guilty before God, because that worke was not done in faith.
Now that a short corollary, or recollection of all these scattered branches to their root; Faith is precious. Conceive it some precious jewell, Cant. 1.10. Orat. 3. in Cant. facta de puro divinae cognitionis auro. thy cheekes are comely with rowes of jewels, thy necke with chaines of gold. Gregory Nissen makes one of those chaines to be sound and religions faith, which is made of the pure gold of divine knowledge. And to this pure and golden chaine he applies, Proverb. 1.9. They shall be an ornament of grace unto thy head, and chaines about thy necke. This is the richest collar that can adorne any soule. Salvian. Omnibus semper ornatibus ornamento est; quia sine hac nihil tam ornatum quod ornare possit: It is an ornament to all trimmings, for nothing is so garnishing and gracing, that it can become us without this. It is a jewell given us out of Gods owne treasury: aeterna aeternus tribuit, &c. Though faith be not it selfe eternall, yet it shall make all those blessedly eternall that have it. It is brought by the best messenger, Gods. Spirit: not the worthiest man on earth, not an Angell from heaven, is dignified to bring this treasure: but onely the Holy Ghost. It is laid up in the best coffer, in the sanctified heart: no treasure-house is good enough for this jewell; no cabinet but the heart. Lastly, it gives us the place it came from: it came from heaven, and it brings heaven with it. It is Christs wedding ring; to whom soever he gives it, he gives himselfe with it. It is beyond all estimation precious; it brought us more lands and revenues than the whole Indies. This is Maries choice, that better part that shall never bee taken from us.
Like precious faith with us. I come to the Equality, or rather Parity of this Excellencie; Like with us. The faith of the poorest beleever is as precious, as the richest. Peter is above them in office: in the effect and fruit of his office, they are like him. But Peter was thrice confirmed, and that by the mouth of Christ himselfe, to make him strong: how then could they have faith like him? The paralel is not drawne à quantitate, sed à qualitate fidei: nec dicitur, tantum fidei, sed talem fidem: The comparison is not of the quantity, but of the quality of faith: nor doth he say, they had obtained the same measure and degree of faith, which he had himselfe; but the same kinde of faith: not so much, but such faith. The act of faith is to apply Christ to the soule: and this the weakest faith can doe so well as the strongest, if it be true. A childe can hold a staffe as well, though not so strongly as a man. The prisoner thorow a hole sees the Sunne, though not so perfectly as they in the open aire. They that saw the brasen Serpent, though a great way off, yet were healed. The poore mans, I beleeve, saved him; though he was faine to adde, Lord, helpe my unbeleefe. So that we may say of Faith, as the Poet of Death; that dominos servis, & sceptra ligonibus aequat; it makes lords and slaves, Apostles and common persons all alike acceptable to God, if they have it.
I confesse, that this excludes not the degrees of faith: there is a Matth 6.30. little faith: and there is a Great faith; Matth. 15.28. O woman, great is thy faith. God deales in spirituall proceedings, as in naturall; ad extrema per medium; to extremes by the meane. Non nascimur senes; wee are not borne old men: but first an Infant, then a man, then old. We are conceived of immortall seed, borne of the Spirit, so goe on to perfection. There is first a seed, then a plant, then a tree. We get not at one jump into Heaven, nor at one stroke kill the enemy. A little faith doth not a little good at some times: as in the beginning of conversion, or in the storme of an afflicted conscience. Peter was strong, Ioh. 6.68. When he resolutely protested his in fallible adherence to Christ; Lord, to whom shall we goe? Thou hast the words of Eternall Life. Peter was weak, when he sate by the fire in the High Priests hall, and denied his Master: and when hee disswaded Christ from suffering for us; Matth. 16.22. Bee it farre from the Lord. But where God gives great meanes, he lookes for great measure: according to his portion of grace, he expects our proportion of goodnesse. It is enough for them that see only a glimmering of the Gospell, to be but dwarfes in bele fe: We have the Sunne-shine, and therefore must have growth; and bee higher by the head, as Saul; if not than all the children of Israell, yet than all the sonnes of Rome: whose faith is so hood winked with enforced ignorance, that they cannot see further than their popish Doctors will give them leave. Thus there may be degrees of faith; Adauge nobis fidem; Lord increase our faith. Rom. 14.1. Him that is weake in the faith, receive you. Endevour that your 2 Cor. 10.15. faith be encreased. Grow from faith to faith; yea, from one measure of faith to another. Yet the least faith, (shield it from weaknesse of truth, though it have truth of weaknesse) is as precious to the beleevers soule; as Peters or Pauls faith was to themselves: for it layes hold upon Christ, and brings eternall salvation. In this similitude of faith, wee finde three Observations:
1. The Vniversality of Gods mercy without difference of persons; that admits all sorts of men without any acception or exception of sexe, state, nation or condition; into the same covenant of mercy, and precious object of faith, that the glorious Apostles had. Here the unspeakeable goodnesse of God is commended to our meditation: whereas he might in justice have left us in our superstitions and infidelitie: of his infinite goodnesse he hath called us to the same profession of the Gospell; and to a faith ejusdem pretii & praemii, with his owne choise servants: Act. 10.35. In every Nation he that feareth God, and worketh righteousnesse is accepted of him. Other lords cannot reward all their followers, as being poore and unable: or will not, as being base and illiberall. But our Lord is immense in Majestie, and propense in mercy: good in greatnesse, and great in goodnesse, of great goodnesse. Poore Bartimeus begging, rich Zacheus climbing, old Simeon in the Temple, young Iohn in the wombe: covetous Matthew at the receipt of custome, the loving Centurion building a Synagogue, the people watching under the Crosse, the theefe hanging on the Crosse; This day thou shalt be with me in Paradise. For, Ioh. 3.16. whosoever beleeveth on him shall not perish; etiamsi crucifixerunt; no not although they were of the number of his Crucifiers.
2. The Apostles humility and charitie: he acknowledgeth the poorest Saints to have like precious faith with himselfe. Many Miriams are proud of the Spirit, despising their poore brethren: Saint Peter matcheth them with himselfe. They are as deare in the Masters bloud, therefore as deare in the Servants love. Gal. 6.2. Beare ye one anothers burdens. In other buildings, one stone lies upon another, all upon the foundation: so let us support the weight one of another; and the foundation CHRIST, support us all! The pebble must not envie the marble, nor the marble despise the pebble: the pinne in the Temple serves for use, so well as the pinnacle. 2 Cor. 11.25. The members should have the same care one for another: Christian shoulders should beare the weaknesse of others. The rich and the poore are piled together in Gods house: the burthen of the poore is beggery, the burthen of the rich his superfluous estate. Now if the poore lie upon the rich, and the rich be contented to sustaine the poore: here the rich hath his burthen lessened by giving, Aug. and the poore hath his burden eased by receiving. Gal. 6.1. If a brother be falne, do not you trample him downe, but help him up; relieve and restore such a one in the spirit of meekenesse. When thou hearest thy brother to have lapsed into some grievous fault, pitty him, pray for him, recollect him, saying, He fell yesterday, I may fall to day. As August. when he saw a poore miserable man, tooke occasion to admonish himselfe and the companie; Aut sumus, aut fuimus, vel possumus esse quod hic est: we have beene, are, or may be, as wretched as he.
3 This comforts our fainting hearts: there are many gusts and stormes, and flouds that attempt the overthrow of our faith: be our house founded on the Matth. 7.25 rock, it shall never be demolished. Sense of sinne may be often great, and more felt than grace; yet not to be more than grace. A man feeles the ach of his finger more sensibly, than the health of his whole body: yet he knowes that the ach of a finger is nothing so much as the health of the whole body. The Sunne under the clouds, is still a Sunne: the fire in embers still fire: the sap is shut up in the roote, and confined thither by the cold of winter; that it cannot shew it selfe in production of leaves and fruits, as in the spring; yet is there still life in the tree. So in the distressed heart, during the storme of affliction, there is still aliquid intùs, some hidden grace; some sparke of fire in the smoking flaxe, which the Lord Iesus will not quench. Though thou be wounded with Gods owne arrowes, that seeme to drinke up thy bloud: although thy owne sinnes be presented to the eye of thy soule; though the Serpent (to increase thy terror) put forth his dismall countenance: yet canst thou beleeve? Take comfort, there is more health in the seed of the woman, than there can bee venome in the head of the serpent.
That have obtained the like precious faith: here is the meanes of this Equality, they have obtained it. Not by our own merits; there was no congruitie of nature to receive this precious treasure. Non nascimur, sed renascimur Christiani; wee are not borne, but new-borne Christians. It is indeed naturall to every one, like Simon Magus, to thinke himselfe Acts 8.9. some great man; either the man, or somebody. Luther was wont to say, that every man by nature hath a Pope bred in his belly, too great an opinion of his owne worth: we are Narcissus-like, enamoured of our owne shadowes. Injustitiae ferè fola causa justitia est: righteousnesse is almost the onely cause of unrighteousnesse: righteousnesse in opinion, of unrighteousnesse indeed: wee thinke our selves so just, that we make little reckoning of Christ, for want of whom we remaine unjust still. But the highest Mountebanke in his proffers, is the lowest Dwarfe in his merits. Not by our owne purchase: many have so obtained Lordships and Mannors; as the Captaine bought his Burgesse-ship, Act 22.28. with a great summe of money. Wert thou so glorious as an Angell, thy meat so good as Manna, thy garments richer than Aarons Ephod, and thy breath sweeter than the perfume of the Tabernacle; yet all this could not get thee faith, nor give thee title to the kingdome of heaven. Acts 8.20. Thy mony perish with thee, that thinkest the gifts of God may be bought with mony.
But we obtaine it by Gods mercie: for Phil. 1.29. it is given us for Christs sake to beleeve. Faith is the faire gift of God; Ipsum velle credere Deus operatur in homine. Not onely the grace of faith, but the very will of beleeving is Gods worke in us. If any aske, saith August. Cur illi ita suadeatur, ut persuadeatur; illi autem non ita: why this man is converted to beleeve, that man not convinced to beleeve. I answere with Saint Paul, Rom. 11.33. Oh the depth of the riches both of the wisedome and knowledge of God! Cui ista responsio displicet, quaerat doctiores; sed caveat ne inveniat praesumptiores. If any man dislike this answere, let him seeke better: but beware lest hee find worse. 1 Cor. 15.10. By the grace of God I am that I am. Aug. Omne bonum nostrum vel ipse, vel ab ipso. All the good we have, is either God himselfe, or what comes from him. Bona mea, dona tua: ipsum minus est munus. All my goods, O Lord are thy gifts. Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tua? He that shall reckon to thee his merits, doth no more but reckon thy mercies.
Have obtained; λαχοῦσι. Sortiti sunt; so the Originall imports; they have obtained it by lot. So it is said of Zachary. Luke 1.9. ἔλαχε τοῦ θυμιᾶσαι; Sortitus est munus faciendi suffimenti; his lot was to burne incense, &c. So, Col. 1.12. that we reade, He made us fit to be partakers of the Inheritance; ad verbum, 〈Greek〉; unto the part of the lot of the Saints in light. Not that we draw these blessings by a lotterie, or imaginary fortune; but by the ordination of God; for though the lot be cast into the lap, yet the whole disposition thereof is of the Lord. It is therefore called our lot, because the Lord hath destinated it to be our portion. Though the land of Israel were divided by lot, yet the Lord had decreed in himselfe, and told Ioshua, what lot and portion every tribe should have. There is a threefold lot belongs to the faithfull. 1 The lot of the Saints is the sufferings of the Saints. Psal. 125.3. The rod of the wicked shall not rest upon the lot of the righteous. It is their lot to have the rod, not the rod of the wicked: or if it salute them, it shall not dwell with them. 2 Tim. 3 12. All that will live godly in Christ, shall suffer persecution: it is their inevitable lot to be chastised on earth, it is their lot to be saved in heaven. 2 The lot of the Saints is not onely that light and happinesse they have in this world. Psal. 16.6. The lot is falne to me in pleasant places, yea, I have a goodly heritage. When David sate at the sheepfold, the kingdome of Israel was given him by lot from God. But more specially Faith, Grace and Sanctification; which gives them just right and title to the Inheritance of glory. Thus heaven is their lot now, a lot drawne out of the bloudy side of Christ; though not in possession, yet in succession. They have the earnest of it: let them grow up to stature and perfection, and take it. The Inheritance is the eldest sonnes lot, even whiles he is a child. 3 Lastly, they have the lot of faith, that they may have the lot of salvation. Hell is the lot of the wicked: Esa. 17.14. Behold at evening tide trouble, and before the morning he is not: this is the portion of them that spoile us, and the lot of them that robbe us. Therefore it is said of Iudas, Acts 1. that he went in locum suum, to his owne place. Psal. 11.6. Vpon the wicked God shall raine snares, fire, and brimstone, and a horrible tempest; this shall be the portion of their cup. But the lot of the righteous is faith, and the end of their faith the salvation of their soules. God gives them heaven, not for any foreseene worthinesse in the receivers: for no worthinesse of our owne can make us our fathers heires. But for his owne mercie and favour in Christ, preparing heaven for us, and us for heaven. So that upon his decree it is allotted to us; and unlesse heaven could lose God, we cannot lose heaven.
Here then consider how the lotterie of Canaan may shadow out to us, that blessed land of promise whereof the other was a type. The allusion may be led on through three principall passages; the Preparation, the Qualification, the Possession.
For the Preparation: Canaan was not a new made Countrey, out of barren and unhabitable desarts; but was already furnished to their hands: Nature had enriched it with commodities, and Industry beautified it with buildings and maturities; which were not done by the Israelites. Deut. 6.11. They came to goodly Cities which they builded not: to houses full of all good things which they filled not: to Welles digged which they digged not: and to Vineyards which they planted not. So heaven was prepared of old; Mat. 25. Inherite the kingdome prepared for you from the foundation of the world. That glorious Citie whose wall was of Iasper, and the fabricke pure gold, the foundations of precious stones. Rev. 21. Was neither formed nor furnished by the Saints; but Heb. 11.10. the builder and maker was God. So Paul, 2 Cor. 5.1. it is the building of God, an house not made with hands. GOD made it for his chosen; and as the Canaanites were cast out, that the Israelites might enter; so the LORD hath throwne the devils out of heaven, that elect men might dwell there.
2. For the qualification: as none had right to Canaan but the children of Abraham according to flesh, so none have right to heaven but the children of Abraham according to faith. This qualification stands in our Captaine, and in our Combate. For the Captaine they had Ioshua, we have IESVS: though there were a Canaan, there would have beene no lot, without a Ioshua: though there bee a heaven, there would have been no roome for us in it without a Iesus. The lot of every Tribe was knowne to Ioshua, the portion of every Saint is purchased by IESVS. Iosh. 19.50. Ioshua had the Citie which he asked for himselfe: IESVS obtaines whatsoever he asketh for us. Psal. 2.8. Postula a me; Aske of mee, and I shall give thee; though thy demand be more than Herods offer, halfe my kingdome; though it be the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. For the Combate; Canaan was given to Israel by promise, yet they could not enter without a combate: they fought many sore battels, before they were setled in a victorious rest. So must the kingdome of heaven suffer violence, before it afford residence: and we must be content to warre with greater Gyants than the Sonnes of Anak, even with Principalities and Powers, before we triumph. Let us beare the Country in our mindes, and wee shall finde courage in our hearts. Iosh. 14.13. Caleb dares fight with the Anakims, if Ioshua give him Hebron: and complaining Ephraim enlarge his territories, if Ioshua promise them the wood-countrey. Iosh. 17.18. If Dan complaine of too Iosh. 19.47 little roome, let him fight it out for more; let him conquer Leshem, and possesse it. Christians must not pine and repine, that others exceed them in graces; but buckle on the armes of faith; and with a reverent courage strive for more. Nor is it a good argument that wee share the lot of faith, if wee strive onely for our selves; Christians thus truly qualified seeke also the salvation of others. The Reubenites, Gadites, and halfe the Tribe of Manasseh had their lot allowed already; yet were they not suffered so to rest; but Iosh. 1.14. to passe before their brethren armed, all the mighty men of valour, and to helpe them. Nor is it enough for Peter and Paul to comfort themselves in the security of their owne salvation; but they must labour the conversion and confirmation of their brethren. Thus are they qualified, to whom the lot of faith, and of eternall life by faith, is ordained. Heaven is not for every one, but for the Saints: would any man have a lot in Canaan, let him be sure he be a true Israelite. It is not the bare hope and probability of a little, that can give the soule the satisfaction of comfort. For a man to stand to the courtesie of his Minister, for all the knowledge which hee requires in heavenly blessings: had beene for an Israelite to take it upon trust of the Spyes, who were sent to view and report the goodnesse of the land; and never to enter it himselfe.
3. For the possession it selfe, no mortall eye hath seene it, nor eare hath heard it; blessed soules whose lot it shall be to enjoy it. But I leave this point to your meditation; for our Apostle speakes here of the preparing lot, not of the possessing lot. Let us get the lotterie of grace, and we shall be assured the lot of glory. But alas how slowly doe we goe about this holy businesse! Ioshua was faine to chide the seven tribes; Iosh. 18:2. for neglect of their Inheritance. How long are you slacke to goe to possesse the land, which the God of your fathers hath given you? we may be all thus justly reproved; how long deferre we to make sure our election, and to get the earnest of everlasting life?
Thus we have considered this precious Iewell of faith, and how we have obtained it: by no worthinesse of our owne, but by lot: that is, the free gift and disposion of God; who gives it, or denies it, according to his owne good pleasure. If he have given thee this lot of beleeving, the thanks be to him: if thou draw a blanke and doest not obtaine it, yet he hath done thee no wrong: who shall command that independent proprietary to give away his owne? That have obtained it: here is matter of correction, of direction. First, this corrects the errors of two sorts:
1. Such as have not obtained faith; who thinke that they may beleeve when they list: respecting only Dei facultatem & facilitatem, the sufficencie and indulgencie of GOD: not regarding the obduration of their owne hearts, and their indisposition to receive it. Recipitur quicquid ad modum recipientis: whatsoever is received, is received according to the measure and capablenes of the thing which receives. Stones and sand will not be leavened, but meale. There is matter in the rocke to build a house of; not forme and proportion till it bee hewed out. Those five foolish Virgins, Mat. 25. thought they might get oile at their pleasure: but because their lamps were out, themselves could not be let in. Many thinke wheresoever they lost their faith, they shall finde it on their death-bed. But Nemo sibi promittat, quod non promisit Evangelium: let no man promise himselfe that, which the Gospell doth not promise him. If they cannot finde it in the Church, they will hardly finde it in the chamber: if the ordinary meanes to beget faith have not wrought it, how shall it be taken when it is not offered? But saith Augustine, Fides in potestate est; faith is in a mans power: but that Father never meant that an infidell can beleeve when he list, but when God gives him that list, mans will is not compelled. As he addes, Cùm vult quisque credit: when a mans will is to beleeve, he does beleeve: but whence hath he that will? the finger of GOD moves his will. Fides est voluntaria certitudo absentium, saith another: faith is a voluntary perswasion of absent things? Rom 9.16. But it is not of him that willeth, nor of him that runneth, but of GOD that sheweth mercy. God must give the will, act, effect and all. The Fathers never averred, that an unbeleever can make himselfe a beleever by his owne power: but when God hath given him the power of faith, he can then beleeve. Iohn 15.5. Without me you can doe nothing, saith Christ: not parum, very little: but nihil, nothing at all. The members must be set in the body, before they can execute any offices for the body: neither are they members, because they are working; but are therefore working, because they are members. The tree brings forth the fruit, the fruit doth not bring forth the tree. Papists in their Congruities, and Libertines in their Potentials, run too much upon a very base figure, ὕστερον πρότερον, the cart before the horse; merit before mercy. Doe not thinke, To beleeve, so easie a matter: the death of Christ darkned the Sun, shooke the earth, clave the rockes, opened the graves, and raised the dead; yet did not put faith into the Iewes hearts. It was a great miracle, Deum nasci, for God to be borne of woman: a great miracle, Virginem parere, for a Virgin to beare a childe, and still to remaine a Virgin: but the greatest miracle of all is Fidem haec credere, for a mans faith to beleeve these things. Bernard makes this to be the most wonderfull mixture and composition of the three. First, Deus & Homo, God and man, a strange union; that hominem esse incipit, qui Deum esse non desinit; He should begin to be man, who is God without beginning, without ending: Divinity and Humanity in one individuall Person; this is very mysticall. Next, Mater & Virgo, a Mother and a Virgin: Quod Virgo esset quae peperit, & Mater esset quae Virgo remansit: That shee should be a Virgin still, which was now a Mother; that she should be a Mother, which remained a pure Virgin; this was singularly admirable: maternitie and virginitie at once in the same individuall person. Lastly Cor hominis & fides, mans heart and faith; a naturall understanding, and supernaturall objects mixed together. Fire and water would sooner be reconciled then these two, without the supernaturall combining worke of Gods spirit. This is the most wonderfull misture and mysterie. This Faith is no easy thing to obtaine. Potes a te deficere, sed teipsum reficere non potes: ille reficit; qui te fecit. Augustine. Thou maiest fall off, from thy selfe; not recover thy selfe: He onely that made thee, can restore thee. Faith is Gods gift; no man can obtaine it, if he detaine it.
2 Such as have obtained it, ne Superbiant, that they bee not proud of it. 1 Cor. 4.7. What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? Let not the most famous disdaine the meanest nor the meanest repine at the mightiest. Insultation and malice are enemies to grace and faith. Rom. 11.20. Be not high minded, but feare. Pride was the first sinne that ever was in the world, and it shall be the last. As other infirmities decrease in us, so pride doth encrease. Mille virtutibus affluens, propter arrogantiam amisit faelicitatem, saith Chrysost. on that Pharise. Luke 18.11. Though he abounded with many vertues, yet he lost all by his selfe-conceitednesse. God I thanke thee (for he was not a petitioner, but a proclaimer) I am not as other men are, extortioners, unjust, adulterers, or even as this Publicane. Yet he was all these; an Extortioner, for in relying on his owne merits, he did rob GOD of his glory, and extort that from him which hee will not give to another. Vnjust, in condemning the publican without due proofe; so being himselfe a guilty person worthy to be condemned, he usurpes the office of a Iudge, and censures another. An Adulterer, in being wedded to vaine glory, and enamoured of popular applause: leaving the humble and chast love he owes to God he runs a whoring after his owne proud inventions. Iam. 4.4. Saint Iames calls them Adulterers that embrace the friendship of the world. Thus he did verbis proferre virtutem, Ierom. & factis destruere veritatem: like a bad mill that keepes a great clacking, and grinds little. Howsoever all sins may be said to be in the devill secundum reatum, in respect of guiltinesse: yet only pride is in him secundum affectum, in respect of his desire: saith Thomas. His darling sin, his character is Pride. Hens use to cackle so soon as they have laid their egs, & by this meanes they are instantly taken from them. The proud man may doe some good workes, but by his clacking and boasting he looseth them. The pharisaicall Papists have haply laid some egges, but they so cackle them that they quite marre their market. Insolens faelix, infaelix. Poore men advanced, and growing proud, are like clouds drawne up on high by the Sun; and when they are there, they darken the Sunne that drew them up. God may say to them, as Sara spake to Abraham concerning Hagar; I have given thee my handmaid, and now I am despised in thine eyes. But it is certaine; they have least faith that thinke they have all faith. Men that make themselves so sure of heaven, that they will scarce change places with the departed Saints; may perhaps wish themselves one day in the poore Publicans case and place; Lord be mercifull to me a sinner.
Thus much for the reproofe of those two errors; one in the defect, the other in the excesse: neither whereof have indeed obtained faith: Now for direction to those that have obtained it: this twofold.
1 Learne to acknowledge the author Hast thou obtained that precious Iewell denyed to thousands, be the more thankefull. As Thales Milesius asked no other reward of his readers, but ubi mea legeris, me agnosce; Where thou readest me, acknowledge me So God requires of his creatures, that where they find the benefits, they thankefully acknowledge the Benefactor. God hath kept nothing to himselfe but his glory, and this he will not give to another: as Pharaoh gave all to Ioseph, only excepting the throne: yet in this glory we are too forward to be sharers. When the Babilonians heard the musicke, cornet, flute, harpe, &c. they fell downe, and worshipped the Idol. So men when they heare the musicke of their owne praises, Dan 3. Idolize themselves, and worship a golden calfe. The wife is bound to be chastly reserved to her owne husband; and not with a tempting dresse to invite adulterers. Vaine glory trickes us up, not for God our husband, but for strange lovers; he will acknowledge no such wife. Ioab sent messengers to David, that he should bring in his forces, and take Rabbah; his reason was, 2 Sam. 12.28. lest I take the Citie and it be called after my name: not Ioab thy servant, but David the King must have this honour. So God cannot indure that his creature should divide the glory with himselfe; give him all willingly, or he will have all in despight of thee. Ascendat gratia tua, ut descendat gratia sua: let thy thankefull acknowledgement goe up, that his great bountie may come downe.
2 Learne to preserve what thou hast gotten. Revel. 2.15. That which you have already, hold fast till I come. This was Saint Pauls happinesse, that having finished his course, yet he had still 2 Tim. 4.7. kept the faith. The losse of faith is a dangerous 2 Tim. 1 19. shipwracke: if it be possible, save your vessells, save your goods, save your wares, save your bodies; but though you lose all, save your faiths, save your soules. Imagine thy selfe a vessell; the sea this world, thy fraight Faith: there is a man of warre against thee; the barke is Diffidence, the souldiours Atheisme, Heresie, Schisme, Prophanesse: the charged Cannons and ordinance are Pride, Lust, Hypocrisie, to which drunkennesse is the master gunner, and gives fire. The Arch-pyrate is the devill, who so violently assaults us, and bords us with his temptations, that often we are faine to blow up our deckes, lose some of our necessary appertenances; glad like the young man in the Gospell, Relicto syndone fugere, to save our selves, though we leave our case behind us. There be also Rockes of persecutions, and Gulfes of errors; horrible gulfes in the Sea of Rome, dangerous swallowes about Amsterdam. When opinion goes before us, it is a great question whether truth will follow us. Looke to thy faith. Perit navis, si pereat fides; shipwracke thy faith, and drowne thy soule. Cast Iudas out of the ship, and take IESUS in: Turbatur navis in qua Iudas, servatur navis in qua Iesus. That ship is troubled that harbours a Traitor: the ship is safe that hath in it the Saviour: now he hath CHRIST, that hath faith. If therefore by faith thou be freed from the bondage of Satan; take heed lest by laying downe this refuge thou be againe captived. Let not the world like a crafty theefe steale away thy faith: looke to your faith yee covetous, forsake not the word to embrace the world. Be not like Plaices, which have a blacke side so well as a white: when their turnes are once served by the white, they instantly, shew you the blacke. Though the faith of Christ be in their mouthes, the love of the world is in their hearts. Let no extremity of sorrowes or sufferings enervate thy faith: When a lewd malefactor being condemned to die with just Phocion, raild at the Iudge, the law, his enemies, and looked on death with terrour and amasednesse: he thus cheared him with encouragement: doest thou grudge to die with Phocion? O thou faint-hearted professor, dost thou grudge to die with Christ, or for Christ? keepe thy shield of faith, and thou shalt victoriously march with the Saints on earth; and triumphantly sing with the Angels in heaven. Faith obtained, faith retained, shall without faile advance thy soule to eternall glory.
Through the righteousnesse of God, and our Saviour Christ. Here is the ground of this meanes, the Iustice of our redeemer. Some read these words distinctim, by disjoyning them; Dei, & Salvatoris; Of God, and Of our Saviour. This reading may stand where Righteousnesse is referred to God, as to the cause efficient: and to Christ, as to the cause meritorious. Augustine admonisheth us of the Trinitie here and teacheth us to collect it from such places. Sub Dei nomine Pater, sub Salvatoris Filius, sub Pacis & Gratiaevoce Spiritus sanctus exprimitur: By the name of God he understands the Father, by Saviour the Sonne, by Grace and Peace the Holy Ghost. But with Saint Ambrose, they are better read Conjunctìm: and this is plaine from the Greeke context, where all are contained under one article. Aquin thus: Of GOD, that is of CHRIST, Secundum Divinitatem effectivè: Of our SAVIOVR, that is of CHRIST, secundum Humanitatem meritoriè. But I leave that as too curious and take the words to be construed onely copulatively: answerably to that of Paul; Tit. 2.13. Looking for the glorious appearing of the great God, and our Saviour Iesus Christ. Here can be no distinction of Persons thought on: for it is the Great God that appeares in judgement, but no Person of the Deitie properly appeares in judgement at the last day, but IESUS CHSRIST. Iohn 5.22. For the Father judgeth no man: but hath committed all judgement unto the Sonne: therefore CHRIST is there called the Great God. For the Mediator betwixt God and man, is perfect God and perfect man; and yet not two, but one CHRIST. One not by confusion of substance, but by unitie of Person, as Athanasius.
Here is then full testimony that CHRIST is God, against the Arrians. But when I reade that Fevardentius reports; how many of the Polonians have derogated from this eternall Deitie of Christ, and that from the writings of Calvin, and other Reformed Catholikes; I must sigh with Polycarpus! O bone Deus, in quae me tempora reservasti, ut ista audiam! Good God, what times doe I live in, to reade and heare such impious and impudent slanders! Let any indifferent man judge, whether they or we derogate more from our Saviour Christ: we in resting our whole salvation upon him, or they in joyning other Saviours with him. They say, that if God will beare halfe the charges in cooperation, we may merit our owne glory, fulfill the Law, have workes to spare for our neighbours: whereof Rome hath such store, that she can spare England some out of her super fluity, if we will pay for them. But that we thinke, as when one boasted how faire a she-slave he had bought for a pound, another answered that she was too deare of a groat: so if we should bestow our moneyes on such supererogatory stuffe, every peny-worth would be worse than other. We teach that our best actions are full of sinne, our satisfactions debts, that no merit can doe us good, but the merits of Iesus Christ. Whether of us more wrongs our Saviour? No, let them take their owne egge out of our nest, we never layed it, we will never hatch it. Rom 9.5. He is over all, God blessed for ever: Amen. He is the God of salvation, and he shall be found a God in judgement. Qui negârunt in carne mortali, confitebuntur in igne immortali. They that have denied it in their mortall flesh, shall acknowledge it in immortall fire. I cannot say logically, Quid sit, what he is; but Quis sit, who he is: there is no Logicke sufficient to expresse Christ. De lumine, Aug. non sine lumine: No man can speake of the Light, but by the light. The best apprehension of him is negatiue: he cannot lye, he cannot dye, he cannot deny himselfe. He is God of the Father, as a branch from the root, as fragance from the Pomander, as words from the soule, as light from the Sunne. Man of the Virgin, by over-shadowing of the Holy Ghost, who withall hath cast a shadow over this mystery. Man, not by taking mans person into his owne nature, but by taking mans nature into his owne Person. But in all this, Mallem ignorantiam humiliter confiteri, quàm scientiam impudenter profiteri; I will rather humbly acknowledge my ignorance, than proudly professe my knowledge. Therefore, as the Philosopher sitting on the banke of a River, and observing it to ebbe and flow seven times a day; because he could not by Philosophie finde out the hidden cause, he threw himselfe headlong into it, with these words; Quoniam ego non capio te, tu capies me: Because I cannot conceive thee, doe thou receive me. So I offer my selfe in all humilitie to Christ, God and man, my blessed Saviour; Quoniam ego non capio te, capias me. O Lord I cannot comprehend thee, doe thou therefore comprehend me, for ever!
Through the righteousnesse, &c. Vpon this ground let me build five instructions, or conclusions which are naturally deduced from it.
1 All grace to our soules, all good to our bodies; all peace that may concerne this life or that to come, is derived to us through the righteousnesse of Christ. Whatsoever good descends from God to us, is granted through Christ; whatsoever good ascends from us to God, is accepted through Christ. We are elected in Christ, redeemed by Christ, ingraffed to Christ, saved for Christ. God gives to all Dona, gifts; but they are onely true comforts to those that enjoy them through Christ. David out of the great love he bore to Ionathan, which was passing the love of women, was also loving to Mephibosheth the sonne of Ionathan; 2 Sam 9.7. he set him at his owne table, and restored him all the land of Saul his father. Mephibosheth was lame and decrepite, yet David loved him for Ionathans sake. Infinite is the love of God to his owne Sonne, therefore hee is called the Sonne of his love, Coloss. 1.13. In whom he is well pleased. We are lame and deformed, warped, wicked, wretched; there is nothing in us that hee should desire us: yet hee restores us all the lands our Father Adam lost, yea, and ten thousand times more than ever he was owner of; and will one day set us at his owne table, yea, in his very Throne, Revel. 3.21. and make us partakers of his glory: so did David to Mephibosheth for Ionathan his Fathers sake, so doth GOD to us for IESUS his Sonnes sake. Consider man in a foure-fold estate; Confectionis, as he was made; Infectionis, as he was marred; Refectionis, as he was repaired; Perfectionis, as hee shall be accomplished: and see how all mercy still came to us through CHRIST. First, GOD made man happie, because holy; without misery, because without iniquitie. Eccles. 7.29 This I have found, that God made man righteous, and in that righteousnesse he had the Image of God, Ephes. 4.24. If a glorious Heaven above him, a fruitfull Earth under him, command of the creatures below him, the guard of Angels about him, the peace of conscience within him: if all this could make him happie, he was not scanted. He was created thus through Christ: Col. 1.16. By him were all things created that are in heaven or earth, visible or invisible, &c. Secondly, man stood not thus long; hee fell from his holinesse, so from his happinesse; hee lost the favour of the Creator, the service of the creature; a curse fell upon him for his sinnes. Loe now, he lyes weltring in his owne gore, who shall heale him? God redeemes him through Christ; Iohn 3.16. So he loved the world, that he gave his onely begotten Sonne; he sent him to doe it. Behold him hanging, bleeding, dying upon the cursed Crosse to save us. Thirdly, a Redeemer is come, what is man the better for it, if he hath not power to beleeve on him? Faith he can have none, if it be not given him through Christ. Phil. 1.29. It is given to you in the behalfe of Christ to beleeve. Againe, Lord helpe; for Christ his sake grant us a third mercie; make us beleevers, or we are never the better; we had as good have no Saviour, as not have him our Saviour: and ours he cannot be, unlesse himselfe make us his. Lastly, for the state of perfection and immortall blessednesse, 2 Tim. 4.8. it is through CHRIST. There is laid up for me, saith Paul, a Crowne of righteousnesse; and not for me onely, but for all those that love his appearing. Who shall give this to us! The righteous Iudge; and that is Iesus Christ. Thus all good comes to us through Christ.
Againe, all our good is accepted onely through the righteousnesse of Christ. Our very persons are accepted in the Beloved: Ephes. 1.6. if our persons, then our good actions. If we pray, he chargeth us to doe it, Nomine meo, Iohn 16.23. In my name; then we are sure to speed; God will give it you. August. in Psalm. 85. Orat pro nobis, or at in nobis, oratur à nobis. Hee prayeth for us, as our Advocate: he prayeth in us, by his holy Spirit: is prayed to of us, as our Esay 9.6. Everlasting Father. Oramus ad illum, per illum, in illo: Wee pray unto him, wee pray by him, we pray in him. Iohn 14.6. I am the Way, the Truth, and the Life. Venitur per me, provenitur ad me, permanetur in me. I am the Way, you come by me: I am the Truth, you come unto me: I am the Life, you shall dwell for ever in mee. Hee is the Beginning of Salvation, therefore the Way: the midst of Salvation, therefore the Truth: the end of Salvation, therefore the Life; saith Ferus. Via incipientium, veritas proficientium, vita perfectorum. The way of them that begin, the truth of them that grow forward, and the life of them that are perfect. In matter of disputation with Atheists or Heretikes, concerning Gods Wisdome, Majesty, Power, &c. exercise all thy wit and industry, to convince the Adversary. But when thou commest into another schoole, to wrastle with the Devill, with the Law, with Sinne and Death, in the matter of thy Iustification; then fix thy eye upon no God, but the person of the God-head incarnate; Behold the Lambe of God, that takes away the sinne of the world. Gods seat is said to be compassed about with a Rain-bow, Revel. 4.3. The Rain-bow was a signe of his covenant made with man; here doth signifie his perpetuall mercy to us in Christ. If he should marke what is done amisse, who is able to stand? If he enter into judgement with us, no flesh living shall be justified. But here is our comfort; there is a Rain-bow about the Throne; he can looke no way upon his Church, but thorow the Rain-bow; through Iesus Christ. Hence it is, not to us a terrible Throne; but a Heb. 4.16. Throne of grace, so full of mercy, that wee may boldly come unto it. Though, vers. 5. out of the Throne proceed lightnings, and thundrings, and terrible voyces; though there be seven lampes of fire burning before it: yet all is well so long as there is a Rain-bow about it. Thus all good things come to us in Christ: that we may humbly acknowledge, and heartily sing with Paul; Rom. 11.36. Of him, and through him, and to him are all things: to whom be glory for ever. Amen.
2 The faith of a Christian is well grounded, upon the righteousnesse of Christ 1 Cor. 3.11. For other foundation can no man lay, than that is laid, which is Iesus Christ. That house of faith only shall stand, that is built on this Matth. 7.25. Rocke. Neither, the Raine that fals in whole showers of prosperity; nor the voluminous Flouds, that rore out persecutions; nor the adverse winds, that blow with the loudest violence of opposition; shall overthrow that house, because it is founded on a rocke. Matt. 16.18. Thou art Peter, and upon this Rocke (which thou hast acknowledged to be the Son of the living God) I will build my Church: and the gates of hell shall not prevaile against it. Though Stephen Gardiuer apostated did reade that Text with the Popes spectacles, in the dayes of Queen Mary; and made the Pope supreme founder of Faith. Yet formerly in the dayes of King Edward the sixth, he preached it otherwise, that the Rocke was only Christ. Non agnovit Petrum esse Petram, sed Petri Dominum. Domus Dei credendo sundatur, saith Augustine. The foundation of Gods house in mans heart, is Faith. First, place the foundation, then reare up the building; the Instruments of which edifice are the Word and Sacraments. Here is no place for Traditions of men, or Constitutions of Popes: the ground of faith is the righteousnesse of Christ, not our owne merits: if in thy garden any grace or good works spring over the wall, and saucily challenge to it selfe a prerogative of merit; deale with it as the Gardiner doth with superfluous branches, prune it off: or as Torquatus with his over-venturous sonne; cut it downe with the sword of the Spirit for daring beyond the commission. The Iustice of Christ is the sole compasse of faith: our adversaries oppose this both with pens and tongues, violently in the Schooles, invectively in the Pulpits: but come they to their death-beds, to argue it betweene God and their owne soules; then Grace and grace alone; mercy and only mercy; Iesus and none but Iesus. This their great Bel-weather is driven to confesse: De Iustis. lib 5. cap. 7. By reason of the uncertainty of our owne righteousnesse, and the danger of vain-glory, the safest course is Fiduciam totam in sola Dei misericordia & benignitate reponere; to put our whole trust and confidence in the onely goodnesse and mercy of God. But perhaps Bellarmine spake this as a meere Iesuite; and afterwards being made Papable, he was willing to retract and unsay it.
God threatens, Gen. 6.5. to destroy the World with a Floud, because the imaginations of mans heart were evill continually. And Gen. 8.21. God promiseth no more to curse the ground for mans Take; because the imaginations of mans heart are evill from his youth. The same reason that is alleaged why God will not spare the world; is also alleaged why he will spare the world. It serves to prove, that not mans merit, but Gods mercy is the cause why confusion is withholden. Malac. 3.6. I am the Lord, I change not: therefore ye sonnes of Iacob are not consumed. Let them trust in their owne workes, our soules beleeve on this ground, the righteousnesse of IESVS CHRIST. This is the Faith, and thus grounded, that our Church commends, that God requires: in this we live, in this, and for this, (if need be) let us die, that we may live for ever. Let the memorie of her be blessed, even that our Debora, whereof all true hearted English are glad to heare: Shee was truely the Defender of this true, ancient, Catholike, and Apostolike Faith: she reared up the Preaching of this faith, she maintained this faith, shee lived in this faith, in this faith shee died: applying to her owne soule the mercies of God through the righteousnesse of Iesus Christ.
Let this teach every soule humbly to cast himselfe downe at the feet of Christ, and to be beholding to him onely for his salvation. Our best works are but blankes, and when they come before him, shall blush for shame. Let us then goe out of our selves, and know that we are onely saved by the righteousnesse of our Lord Iesus.
3 We collect hence, that it is not Faith which properly saves us, but the righteousnesse of Christ whereon it is grounded. Ephes. 2.8. For by grace are ye saved through faith: by grace effectually, through faith instrumentally. The hand is said to nourish the body, not of it owne nature and vertue, but because it is an instrument to reach meat to it. It was the bloud of the Paschall Lambe, for which the destroying Angell passed over the Israelites houses; faith onely sprinkles the postes. We are not justified for the onely act and quality of beleeving: it is the Iustice of Iesus that justifies us, which faith apprehends. Faith brings the Creeple to the Beautiful gate of the Temple, Act 3. to the Word are promises of the Gospell; and there it is able to receive (though with a sicke hand, yet with an hand) the almes of grace, Christs merits and mercies. It was the brasen Serpent that healed, not the eye that looked on it; yet without a looking eye, there was no helpe to the wounded partie by the promised vertue.
4 Observe, that Faith had need of a good foundation, for it is an heavie and waightie building. All other vertues lye upon faith, as their Basis. Hope upon faith, for no man hopes for that which he not beleeves: Patientia filia Spei, Spes Fidei. As Patience is the daughter of Hope, so Hope is the daughter of Faith. Repentance lyes upon Faith; for how should contrition for sinne be admitted, if remission of sin were not beleeved. Charitie upon Faith; why should we part with our goods for Gods cause, if we beleeve not that God would with everlasting charitie embrace us? Faith beares a great waight: yet the righteousnesse of Christ beares that and all. Quanta vis fidei, quae tale sustentat pondus; quanta vis Christi quae talem sustentat fidem! How great is faith that is able to beare up such a burden: how much greater is Christ, that is able to beare up faith?
Our sinnes are of infinite number and pressure: Doth any man extenuate them with a selfe-flattering mitigation; thinke that hee hath but a few, and few shall not bring him to judgement? No, they are infinite in number, hainous in nature, swelling in measure: the sands of the sea, haires of our heads, starres of heaven, are sooner reckoned. No soule of it selfe is able to stand under them: the wicked shall one day finde them so heavie, that they will thinke rockes and mountaines farre lighter; crying to the Revel. 6.16. rockes, fall upon us; and to the mountaines, cover us. Now Faith takes all this burden upon her shoulders, she brings it to Christ, and he takes it upon his shoulders: being confident of his fidelitie, that it shall answer the invitation and promise of his mercy; Mat. 11.29. Come to mee all that are heavie laden, and I will give you rest.
Our miseries are many and mighty, dejecting us under the Load; we know not how to beare them. Wee bring this burden also, and lay t upon Faith, and Faith layes it upon Christ. Some are afflicted in reputation, i as Susanna; others in children, as Eli: some by enemies, as David; others by friends, as Ioseph: some in body, as Lazarus; others in goods, as Iob; others in liberty, as Iohn. In all extremities let us send a messenger to Christ for ease; faithfull Prayer. If Faith can but carry the burden to him, he will carry it for us, and from us for ever.
Our cares are many and mightie; too great a load for our selves to beare. Feare of what may come, expectation of what will come, desire of what will not come: no redresse of all these in our selves: what flesh and bloud can support this burden? None; therefore Faith takes Christs word, and layes all these doubts or sorrowes upon his righteousnesse. Vt qui invenit sollicitudinem in seculo, inveniat requiem in Domino. That whosoever hath found trouble in the world, may find rest in the Lord.
Our sicknesses, our paines, our departures are heavy; Sustulit Christus. Esa. 53.4. Christ hath borne our griefes, and carried our sorrowes. We have all erred like sheepe, and the LORD hath laid on Him the iniquity of us all. When death, that proud Champion; comes in his fearefullest shape to affront and affright us, faith hath recourse to the righteousnesse of CHRIST; and beseecheth him to helpe us with this burden; to ease the pangs, and sweeten the bitternesse of death, and hee doth it.
5 Lastly we inferre, that our salvation stands sure in the Lord, because it hath this ground, the Righteousnesse of Christ. God doth not trust us with our owne life, but hides it in his Sonne IESVS. Col. 3.3. Yee are dead, and your life is hid with Christ in God. Otherwise, if it were in our owne hands, we should easily be tempted to sell it; as Adam did for an apple, and Esau for a messe of pottage. But Ponitur in tuto, quia reponitur in Christo: it cannot but be safe, which the LORD keepes. Happy soule, whose treasure is thus layed up; where no rust or moath can corrupt it, no theefe breake through to steale it. An English merchant that trades in Turky, does not build or plant in Turkey, but transports all for England. The Burgesses of heaven may admit some slight trafficke in this world, but they lay up all for their owne countrey. Quae nam est haec stultitia illîc reponere, unde iturus es: Chrys. & illuc non praemittere, quo iturus es! what follie is this for a man, to hoord up his treasure there, where he is sure he must not continue: and not to convey it thither, where is continuance for ever? If earth should vanish and nature dissolve; yea if heaven passe away with a noise, and the elements melt with heate; ruat orcus, & ortus; I will looke to the righteousnesse of my Saviour Christ, and stand upright. Let all our enemies doe their worst, the devill tempt, the world afflict, sinne menace, death affright; yet faith shall vanquish all through the righteousnesse of Iesus Christ. He is righteous that hath promised: 2 Thes. 1.6. it is a righteous thing with God, to recompence tribulation to them that trouble you: and to you who are troubled, rest; when the Lord Iesus shall be revealed from heaven with his mightie Angels. Let no man dare to call the righteousnesse of Christ into question: woe unto him that shall make God a lyar. Shall he say, whosoever beleeves, shall be saved, and shall we doubt? Shall wee annihilate his Crosse, evacuate his bloud, runne into the fire from whence we are ransomed, and die past hope? GOD forbid it, and the faith of our owne soules forbid it; there is assurance of salvation through the righteousnesse of Christ.
