Of Effectual Faith — Sermon 2

_1. THESS. 1:3._Remembring your effectuall Faith, &c.

The third thing, in which the efficacy of faith is seen, is when we take CHRIST; this is the action of the will; when we take him in a right manner, when we take him so as to hold him, when we take him in such a manner, as that we are knit and vnited to him. That this is required:

First, I will show it in the generall: it is a point that we have often mentioned heretofore, but to all that I have said, I will adde that in Heb. 10:22.Let us draw neere with a true heart, and assurance of faith. Marke it, first there must be an assurance of faith, that is in the understanding and minde of a man, and to that must be added drawing neere, and that is an act of the will: for when we are assured of the truth of the promises, and have appropriated them to our selues, then followes the act of the will; therefore in vers. 38. of that Chap. it is said, The just shall live by faith: but if any man draw backe, my soul shall have no pleasure in him. That Antithesis, that opposition, that is made in that withdrawing of a mans selfe from God, is opposed to faith, to drawing neere to him; when a man not only beleeueth the promises, but accepts and receives them. Now to doe this in a right manner, is that in which the efficacy of faith does principally consist. Now what is that? It is to take Christ, to draw neere to him in a right manner; and then it is done, when you so take him, that you bring Christ into your hearts, to dwell there, as it is expressed, Eph. 3:17.that Christ may dwell in your hearts by faith. That is, when there is an vnion made betweene Christ and us, when he comes into the heart, when he dwels in us, and we in him; when Christ is so brought into our hearts, that he lives there, and when we are so vnited to him, that we live in him; when he growes in us, as the Vine in the branches; and we grow in him, as the branches in the Vine: when faith has done this, then it is an effectuall faith, when it knits and vnites us to CHRIST, as he says,I will come in, and sup with him. That is, I will continue with him, I will live in him, and rule ouer him.

Now when Christ is in the heart, he is not there to no purpose; but, as Paul says, I live in Christ, and he in me. I say, when our taking of CHRIST shall proceede so far, as to make this vnion between us, therein this efficacie lyeth; when the heart is knit to him, as the soul of Ionathan was to Dauid, and when CHRIST shall be knit to us againe, that we shall be content to leaue Father and Mother, and to become one spirit with him, as it is, Eph. 5:23. It is a similitude expressing the vnion between Christ and the Church: A man shall forsake Father and Mother, and shall cleaue to his Wife. The word in the Originall, signifies to glew: if there bee any conjunction that is neerer then other, it is signified in that word: there is not a word in all the Greeke Language, that signifies a neerer conjunction, then the word there vsed for cleauing, or glewing. When a man shall forsake all, even Father and Mother, the dearest things in the world, and shall cleaue to Christ, (it is a repetition of what is said Gen. 2:24. concerning Adam and Eue,) when faith has done this worke, it is an effectuall faith.

But yet adde this againe, a man may take Christ, and seeme to draw neere to him, when it may be, it is done out of fear, it may bee, out of love to his, and not out of love to him, it may be done out of mis-information, and mistake; but when we draw neere to GOD, and doe it out of love, (put these two together) that we so take Christ, as that there is an vnion made betweene us and him, and when it is done out of love; as that condition is put in, in 1 Tim, 1:5.The end of the Commandement is love out of a pure heart and a good conscience, and faith vnfeigned. As if he should say, There is a double kinde of faith, a false faith, and a faith that is not hypocriticall, that is the word vsed in the Originall. Now, says he, the end of the Commandement is love, &c. That is, all that God lookes for, is such a love as comes from a faith that is vnfeigned, that is not counterfeit. Herein is faith seene not to be counterfeit, if it beget love, and out of that love we cleaue to Christ. So that this is the third thing that makes faith effectuall.

Fourthly, faith is then said to be effectuall, when it has not onely done all this, when there is not onely a good preparation made for it, when it is well built in the understanding, and when the will has thus taken Christ, but there must bee a further act, and that is the turning of the whole soul, and a seconding of it in our whole lives & practice, a seconding of it in our executions, and doing the things that Christ commands, as in Gal. 5.In Christ Jesus neither circumcision availeth any thing, nor vncircumcision, but faith that works by love. Such a faith as workes, that is effectuall faith. As if he should have said, Many will be ready to believe in CHRIST, but will doe nothing for him, they will not worke. (Now working is in doing, or in suffering: for in suffering there is a worke as well as in doing, onely it is a worke with more difficulty, a worke with more impediments.) Againe, if they will doe any thing for Christ, it is not out of love, but for other respects: perhaps out of some flash, or good moode, or some other respects; out to doe it as being rooted & grounded in love, if faith have this worke, it is effectuall faith; and therfore when faith has once taken Christ, it must shoot it selfe into all the affections: for when they are all set on worke, endeuour will follow. If the will bee so set on worke indeed, the rest will follow after it. Love will follow, Desire after Christ will follow, Fear to offend him will follow, Repētance and turning from Satan will follow, bringing forth fruits worthy amendment of life, and obedience, &c. will follow. Therefore you shall finde, that the promises are made promiscuously, sometimes to one thing, sometimes to another: sometimes, he that repenteth shall be saved: sometimes, he that beleeueth shall be saved: somtimes, he that obeyeth shall be saved: you shall finde them promiscuously; because that when faith is effectuall, it has all these with it, it purifieth the heart, and bringeth forth fruit worthy amendment of life. Therefore this must be added, to show the efficacie of faith; and, if this be wanting, faith is not effectuall; not that it can be disjoyned from the other, but, that it is that in which it consisteth with the rest.

And therefore it is GODS vsuall manner, when men seeme to take CHRIST, and to believe in him, he puts them to the tryall, to see what they will doe, whether their faith will worke or no. Thus he did with Abraham, when he would prove him; he was a faithful man before, God had experience of him before, but yet he would prove Abraham by offering his sonne, and when he saw he did it, he concluded that he had faith: indeed it was a strong faith, for it endured the tryall. I say, GOD will put men to it. So likewise those in Ioh. 12:42.Many of the chief Rulers beleeued in him, but they durst not confesse him, for fear of the Iewes, lest they should be cast out of the Synagogue. There was a faith in them, a taking of Christ, but when it came to the tryall, it held not out, they durst not confesse him, because they feared to bee cast out of the Synagogue: that is, when they came to suffer a little for Christs sake, when they came to such an action as confessing his Name, when they came to endure but such a thing as to bee cast out of the Synagogue, they forsooke him, which showed that their beliefe was ineffectuall. So that, let a man seeme to have all the other three, yet when the praise of men shall come in competition with any command of GOD, when God shall put him to doe any thing, to part with any thing that is deare to him, as he did Abraham, if his faith worke not, if his faith hold not out in the tryall, but start aside, like a broken Bow, it is not effectuall faith. So you see the things in which the efficacie of faith consisteth.

First, in the soundnesse of the preparation.

Secondly, when the mind apprehends the promises, and sees good ground to pitch upon them.

Thirdly, when the will so takes Christ as to bring Christ into the heart, so that Christ lives in us, and that out of love.

And fourthly, when faith works, and that in the time of tryall, when God shall put us to it. I say, when you finde these foure things, you may conclude that your faith is effectuall.

The last thing I propounded, is to show how this is wrought, how our faith is made effectuall. It is made effectuall by the Spirit of God, it is not in our own power, we are not able to believe, in fact, we are so farre from it, that we striue against it, the spirit in us resists it; so that, if GOD himself put not his hand to the worke, no man is able to believe.

You may think, when you see such generall propositions as these, that Christ is offered to every creature under heaven, and that whosoeuer beleeueth shall be saved, you may think, I say, that it is easie to bring this home in particular, to say, Surely this pardon belongs to me. My Brethren, it is another thing for a man indeed to believe, for him to take CHRIST so as to deny himself for him, to take him so, as to mortifie his lusts, so as to take vp his crosse, so as to obey CHRIST, to follow him in all things, this is a thing that no man is able to doe, vnlesse GOD enable him to it, with his almighty power. For the heart of every man, by nature, is so shut vp against CHRIST, that it will give no entrance to him, he may stand and knocke long enough; vnlesse GOD himself shake off the bolts, and open the gates, and breake open these euerlasting doores, that the King of Glory may come in, we will not admit him, but keepe him out.

Every man naturally has a hard heart, that cannot repent, that cannot turne from sinne, he will bee content perhaps to take Christ for a Sauiour, but to take him so as to obey him, and fear him, so as to love him: this no man will doe, or can doe, vnlesse the Holy Ghost enable him.

But, you will aske, How does the Holy Ghost doe it?

The Holy Ghost does it by these three acts. First, by putting an efficacie into the Law, and making that powerfull, to worke on the heart, to make a man poore in spirit, that so he may be fit to receive the Gospel. For the Law, though it be fit to humble a man, yet it is no worke of sanctification. If a man were able to doe any thing, he were able to see the righteousnesse the Law requires, and how far he is from it, and to discerne the curse upon the not doing of it, and yet this he is not able to doe, without the spirit of bondage: the spirit of bondage must make the Law effectuall, as well as the spirit of Adoption does the Gospel. That is, except the LORD himself presse the Law on our hearts, so as to cause it to make sinne appeare to us, we, that are the Ministers of GOD, may discouer your sinnes, we may show you the rectitude required in the Law, we may show you the danger, yet all will be to no purpose, vnlesse God awaken you: if he will set sinne upon the conscience to worry a man, to plucke him downe, when GOD shall charge sinne on him, that he shall feele the weight and burthen of it, when he shall sharpen sinne, and cause it to vse its sting, this makes a man fit to receive CHRIST: otherwise, if the sonnes of Thunder should speake to men, if we should come in the spirit and power of Eliah, in fact, if GOD himself should thunder from heaven, all would not move the heart of a man, all would not awaken him to see his sinnes, till God himself shake the heart.

To convert the Ga[•]ler, in Acts 16. the foundation of the Prison was shaken; which was a resemblance of the shaking of his heart: we may as well shake the Earth, as strike the heart of a sinner without the worke of GOD. For, though the Law be a sword, yet vnlesse GOD take that sword into his hand, and strike therewithall himself, it shall not be able to wound a sinner. Therefore the first worke of the Holy Ghost is to awaken a sinner, to set sinne upon him, that he may be fit to receive CHRIST.

Secondly, when this is done, that the heart is thus prepared by the Spirit, then the Holy Ghost shows us what we have by CHRIST, he shows the unsearchable riches of CHRIST, what is the hope of our calling,and the glorious inheritance prepared for the Saints, and what is the exceeding greatnesse of his power in them that believe. I say, we neede the Spirit to show these things.

But, you will say, a man may see these things without the helpe of the Spirit.

It is true, in some manner you may, but not in such a manner as shall affect you. For there is a manner of seeing proper onely to the Saints, and that is the proper worke of the Spirit in them, when we shall so see them, as to be affected with them. Otherwise, you may reade the Scriptures a thousand times ouer, you may understand them, yet you shall not bee affected with them, till the Holy Ghost show them to you. This is the secret of GOD, that he reuealeth to those whom he meaneth to save; that is, when he presents these spirituall things prepared for us in Christ, in such a manner, as that we shall love them, and embrace them; when we shall not only see the truth of them, but the goodness of them, when GOD shall not onely show us the aduantages we have by Christ, but the excellency of Christ, so that we shall be in love with his person, as well as to be ready to receive the priuiledges with him.

Now this is done by the Spirit: 1. Cor. 2:12. We have received the Spirit of GOD, by which we know the things that are given us of GOD, and they are revealed to us by the Spirit. They are two or three times repeated in that Chapter; as if he should have said, If you saw them no more then other men doe, then naturall men doe, you would bee no more affected with them, then they are: but when you have the Spirit of GOD to show you the things that are given you of GOD, that is the thing that workes upon you, and affects you. And so in Ioh. 14:21. says CHRIST, I will come to him, and show my selfe to him: When CHRIST shows himself to a man, it is another thing then when the Ministers shall show him, or the Scriptures nakedly read doe show him: for when Christ shall show himself by his Spirit, that showing draweth a mans heart to long after him, otherwise we may preach long enough, and show you that these spirituall things, these priuiledges are prepared for you in Christ, but it is the Holy Ghost that must write them in your hearts; we can but write them in your heads: Therefore the Lord takes that as peculiar to himself:I will write my Law in your hearts. That is, I will make you affected with the things that I show you, and this is the teaching of GOD. There is a teaching by men, and a teaching by GOD, that is, when God shall enable a man to see things in good earnest; otherwise it will be but as a man that sees a thing, when his minde is upon another matter: so, we shall see, and not see: but when the Holy Ghost shall show you these things, you shall see indeed, till then, you may hear oft enough of these things, but your hearts will bee minding other matters; some about their profits, and some their pleasures, &c. but when the Holy Ghost shall show you these things; that is, when he presents them to us, that draweth the heart from minding other things, to seek after CHRIST, to long after him, and not to content your selues, till you be vnited to him.

But, besides this, there is a third act of the Holy Ghost, by which he workes it, and makes this faith effectuall, and that is the testimonie that the Spirit gives to our spirits, telling us that these things are ours: when the heart is prepared by the Law, and when these things are so showed to us, that we prize them, and long after them, yet there must bee a third thing, that is, to take them to our selues, to believe that they be ours; and there needeth a worke of the Spirit for this too: for, though the promises be neuer so cleere, yet, hauing nothing but the promises, you will finde that you will neuer be able to apply them to your selues: but when the Holy Ghost shall say, Christ is your, and these things belong to you, and GOD is your Father; when the Spirit shall beare witnesse with our spirits, by an immediate work of his own, then we shall believe. This is necessarily required, and without this we shall not believe. It is true, the holiest man does it two wayes.

One is by cleering of the promises, shining into our hearts, by such a light as makes us able to discerne them, and to believe them, and to assent to them.

But besides that, he does it by an immediate voice, by which he speaks immediately to our spirits, that we can say, as they said, Ioh. 16.Now you speakest plainly, and speakest no parable, we understand you fully: so, till the Holy Ghost speake to us, we are in a Cloud, GOD is hid from us, we cannot see him cleerely, but when we have this Spirit of Adoption, to give us this witnesse, then we believe plainely indeed. Therefore in Isay 57:19. says the Lord, I create the fruit of the lips, Peace, &c. That is, the Ministers may speake peace to you, but vnlesse I goe and ioyne with the Minister, except I adde a power of mine own; that is, such an almighty power as I vsed in the Creation, it shall neuer bring peace to you. I create the fruit of the lips; that is, the words of the Minister to be peace, otherwise they would be ineffectuall. Therefore, I say, there must bee a worke of the Spirit to persuade a man in such a case. And you shall finde by experience, let a Minister come to them that are in despaire, they will not apprehend the promises, though we vse neuer so cleere reasons, though we argue with them neuer so long, and neuer so strongly, we shall finde that all will doe nothing, it will be but labour spent in vaine, till GOD himself open the Clouds, till he will smile on a man, and send his Spirit into the heart, to give a secret witnesse to him, till there be a worke of his own joyning with the promises, we finde by experience that our labour is lost.

It is true, we ought to doe this, and every man is bound to looke to the Word: for, faith comes by hearing; and to hearken to the Ministery; for it is Gods ordinance to breed faith in the heart, but yet till there be a worke of the Spirit, a man shall neuer be so persuaded, as to have any sure and sound comfort by it.

Now all this is done by the Spirit, it is the wonderfull worke of GOD: for when CHRIST is propounded to men, when he is offered, (as we have often offered him to you, we have showed you what accesse you have to him, that no man is excluded, that he is offered to every creature under heaven, we have showed you the generality of the promise, that it takes in all, that you are contained under it, that you may apply it to your selues; I say, when all this is done) yet when a man comes to performe this, to apply it to himself, he is no more able to doe it, then a dead man is able to stirre himself. Therefore the same power that raised CHRIST from the dead, is required to worke faith in our hearts, as it is in Eph. 1:19.According to his mighty power which he wrought in Christ, when he raised him from the dead. So that it is as great a worke, to move a mans heart to CHRIST, as to put life into a dead man; we are as vnapt and backward to it, as a dead man is to receive life. For what else is the reason, that when we preach CHRIST to you, when he is offered to you, that there bee so few that are affected with him, that there be so few that take him? does it not show that you are dead? indeed, so dead, that vnlesse GOD call you, and that there be a mighty worke of the Spirit, the hearts of men will neuer answer to us. Therefore that is required as a condition in all them who will come,Act. 2. So many as the LORD our GOD shall call. That is, when we preach, except there bee a secret voyce of the Spirit of CHRIST speaking to your hearts, as we doe to your eares, and saying, Come and take CHRIST, no man will come. We see, CHRIST said to his Apostles, Follow me, and presently they followed him; (for it was not the outward voice that did it, there was a secret voice within) so, when GOD shall call men to take CHRIST, then they doe it, but not before. That word that is vsed, Luk. 14:23.Goe and COMPELL them to come in, that my House may be full, it intimates a great backwardnesse in us. When men are compelled, it shows, that not onely the arguments are strong, and forcible, but that there is a great backwardnesse in men, that they must (as it were) be constrained, that they must be put on it by force, and against their will; such is the vnaptnesse that is in men.

So, says CHRIST, no man comes to me, except the Father draw him. That phrase of the Holy Ghost shows, that there is an extreme backwardnesse, that, if they be not forced to come, (as it were) they will not doe it: not but that when a man is once wrought upon by the Holy Ghost, he comes of himself; but that phrase is vsed only to show that backwardnesse that is in man by nature. For, when the Holy Ghost has wrought upon the will, and has turned that, then a man comes upon his own legs, and is moved from an inward principle of his own; therefore men are so drawne, that withall, they runne after him, as it is, Cant. 1. but it shows this thing, for which I have vsed it, that there is a wondrous backwardnesse in all of us by nature, and that this must be done by a great worke of the Spirit.

Therefore the Apostle Paul, in Eph. 1. in all the former part of the Chapter, to the 18. Verse, hauing declared the great Mysterie of salvation, he takes himself upon the sudden, and beginnes to think with himself, though I show you all this, it is to no purpose, if GOD send not the Spirit of revelation, &c. Therefore he lifts vp his heart to GOD, beseeching him to give them the Spirit of revelation, to open the eyes of their understanding, that they might see the hope of their Calling, and the riches of their inheritance with the Saints. So should Ministers learne to doe, to pray for the people, that GOD would infuse and send his Spirit into their hearts, that they may be able to perceive these things effectually, with a right apprehension, to see the secrets of GOD in them, you also should goe to GOD, and beseech him to helpe you with his Spirit, that so you may be able to apprehend these things, and that they may be powerfull, to worke the same thing, for which we deliver them to you: and so we have showed you these three things; First, what effectuall faith is: namely, in showing you why it is called effectuall faith.

Secondly, in which the efficacie of faith consists, and Thirdly, how it is wrought.

Now, last of all, we are to show you the reason, why GOD accepts no faith, but that which is effectuall.

And there is good reason why no faith should be accepted of GOD, but that which is effectuall.

First, because otherwise it is not faith at all, if it be not effectuall; and if it be not faith, it is no wonder that he does not accept of it. I say, it is no more faith, then a dead man is said to be a man: you give the name of a man to him, yet he is not a man; no more is faith that is not effectuall, any faith; it has only the name of faith, and there is no more in it: but as dead Drugges, which have no efficacie in them, or as dead Plants, or dead Wine, which is turned to Vinegar, it ceaseth to be Wine, it is no longer Wine, but Vinegar; so it may be said of ineffectuall faith, it is not faith, it has the name and the shaddow of faith onely, and therefore God accepts it not.

Againe, GOD will save none, vnlesse they be reconciled to him, and be such as love him, for that condition is every where put in. All things shall worke together for good to them that love him: and he has prepared a Crowne for them that love him. Now, if faith be not effectuall, there will be no love; and if love be necessarily required, GOD cannot accept that faith that is ineffectuall.

Againe, if GOD should accept of a faith that is ineffectuall, the Deuils have such a faith, by which they apprehend the Word, and a faith that brings forth effects: for they fear and tremble; but this is not the faith that purifieth the heart, it is not an effectuall, it is not a purging, liuely faith.

Againe, CHRIST receives none but them that deny themselves, and are willing to take vp their crosse and to follow him, that mortifie the deedes of the body by the Spirit. Now an ineffectuall faith does none of these, and therefore that faith that saueth, must bee a working faith, or else these things should not be necessarily required.

Againe, it was Christs end in comming into the world, that he might destroy the workes of the Deuill, and for this end has the grace of God appeared, that men should deny ungodliness and worldly lusts: and for this end did he give himself, to purifie to himself a people zealous of good workes, He comes to be a King, as well as a Sauiour, to rule among his people, to have men obey him, which could not be, if faith were not effectuall, if it did not purifie the heart, and enable men to deny all worldly lusts, and to live soberly, righteously, and godly in this present world.

And last of all, good workes are required of necessity, as the way to salvation; Eph. 2:10. We are Gods workmanship, created in Jesus Christ to good workes, which he has ordained that we should walke in them. Good workes are required of necessity, GOD judgeth us according to our workes, Rom. 2. and at the last day, the reward is pronounced, according to that which men have done:When I was in prison, you visited me; when I was naked, you cloathed me, &c. And if they be required of necessity, then it is not a dead, liuelesse, workelesse faith, but a powerfull, energeticall faith, a faith that is stirring and actiue, a faith that is effectuall, which GOD requires, without which we cannot be saved.

We come now to make some Vse of what has beene said.

First, If GOD accept no faith, but that which is effectuall, it should teach us not to be deceiued in a matter of so great moment; It should teach us to looke to our faith, to consider whether it be a right faith or no. If a man have Euidences, upon which his lands, and whole estate dependeth, if one should come, and tell him that they were false Euidences, it would affect him; he would, at the least be ready to looke, and to examine them, and yet these are matters of lesse moment.

If one be told that his Corne is blasted, that all the Trees in his Orchard are dead, that all his money is counterfeit, a man would looke even to these things; a man would have that which he has to be sound, and not counterfeit: and shall not we then looke to the faith that we have, upon which the salvation of our souls depends? seeing God accepteth none vnlesse it be [•]ound, and seeing there is so much counterfeit faith in the world. It should teach us to looke about us, and consider what our faith is: For, as James says, faith without workes cannot save us.What auaileth it, my Brethren, if a man say he has faith, and has not workes, can his faith save him? So I say to every man, in such a case, you that thinkest you have faith, if there be not workes too, if it be not effectuall, if it be not a liuely faith, will such a faith save you? If a man should come and say to one that brags of the Balsome or Drugges which he has, (that are dead, and have lost their efficacie) Will such a Balsome heale you? If a man have a guilded Target, made of paper, a man may say to him, Will that Target defend you? And so I say, when a man has a counterfeit faith, Will such a faith as this save you? It will not save you; you may please your selues in it, as a man is pleased with a false dreame, but, when you are awaked, you will finde that you are deceiued. Learne therefore to consider of your faith, to see if it be effectuall.

When the LORD proclaimed himself to be a mercifull God,forgiuing iniquity, transgression, and sinne; yet it is added, he will not hold the wicked innocent. So, when we have said so much of faith, and that faith saueth; yet know, that it must be a working faith that saueth us: It must be such a faith as purifieth the heart, it must be such a faith that may show it selfe in fruits worthy amendment of life. And therefore Saint James takes so much paines in this case, as you shall finde in his first Chapter, and the beginning of the second; he layeth downe rules, and tells them, that if they keepe the whole Law, and yet faile in one point, they are guilty of the whole.

Now hauing dealt so strictly, some might be ready to object: GOD is mercifull, and I shall be saved through faith.

It is true, (says he) if you have a right faith, you shall be saved by it; but yet know this, that vnlesse your faith be such a faith as enableth you to doe what I say, it is a faith that will doe you no good, it will not save you: for, though faith saueth you, yet it must be such a faith as works. And that he proueth by many arguments; (it is a place worth the considering, and fit for this purpose) I say, he vseth some arguments to prove, that that faith which is not effectuall will not save us.

As first, Says he, if a man should say to one, Be warmed, or, Be filled: as this is but vaine liberality, when as yet a man does nothing; so, for a man to professe that he beleeueth in CHRIST, and yet does nothing for him, it is a vaine faith.

Secondly, Some man might say, you have faith, and I have workes, show me your faith by your workes. That is, if a man have faith, he will show it by his workes. As if he should have said, If the Sunne be the greatest light, let it give the greatest splendor; If the Loadstone be of such a vertue, let it show it, by attracting the Iron to it: So, if your faith be effectuall, show it by your workes: that is, if your faith be a true faith, it must bee a working faith, or else it is nothing, GOD will not accept it.

Thirdly, vnlesse it be a working faith, an effectuall faith, the Diuels have the same: you beleeuest that there is one God; the Diuels doe the same, and tremble.

Fourthly, If any man could be justified by faith without workes, Abraham might have beene so justified; but Abraham was justified by his workes; that is, by such a faith as had workes joyned with it. And not Abraham onely, but Rahab, (that is another example: for it might be objected, Abraham indeed beleeued, and was justified by workes, but Rahab had no workes, she was a wicked woman, and therefore was justified by faith?

To this therfore he answereth, that) she had workes, or else she could not have beene saved, vnlesse she had such a worke as that in sending away the Messengers, her faith could not have justified her. Indeed, that was a great worke; for she aduentured her life in it.

And lastly, says he, as the body, without the soul, is a dead body, a stinking carrion, there is no preciousnesse, nor no excellency in it; so faith without workes is dead. Therefore looke to your faith; doe not think that a faith that meerely takes Christ, and beleeueth in him, that it is a faith that shall justifie you. Let all these arguments persuade you, that if it bee not a working faith, it shall doe you no good. Therefore let this be the first Vse, to consider your faith, whether it be effectuall or no, by the working of it.

The second Vse that we may make of it, is this: Hence we should learne to judge of our estates and conditions, by the efficacie of our faith: for, if no faith be received, but that which is effectuall, then it behooues us to looke to the working of our faith.

Againe, if GOD accept no faith but that which is effectuall, hence we may learne also not to believe all that say they have faith, nor to believe all those that say they have none. As for those that say they have no faith, yet, if we see the fruites of faith in them, that they have those things that faith brings forth: If you see a man that complaineth he beleeueth not, yet if he love the Saints, if he endeuour to keepe GODS Commandements, if he continue not in any known sinne, if he doe not dare to omit holy duties, nor to sleight them, certainely, this man has faith: for we finde the effects of it there: although he have lost one act of his faith, which is the comfortable assurance of a good estate; yet if the first act, by which he resteth upon Christ, and by which he takes Christ to himself, be there, we may conclude there is faith. When we see smoke, and feele heate, we say, there is fire, though we see no flame: so, when we see these fruits in a man, we may boldly say, he has faith, though he has not such a reflect act, as to know in himself that he has it, and so to have a comfortable assurance of his condition.

On the other side; if a man says, he knows and is persuaded that his sinnes are forgiuen, his conscience is at rest, and yet for all this, we finde no workes, I say, this man has not faith: for there wants the efficacie of it: So that as the two sonnes in the Gospel; one said he would goe into the Vineyard, and did not; the other said he would not goe, yet afterwards he repented, and went: so it is with these two; the one says he has not faith, and yet for all that, we see, he does the things that faith requires, we see the efficacy of faith in him. Againe, the other says he has faith, and yet does not bring forth the fruites of faith, he does not show the efficacy of faith in his life; the one shall be justified, the other shall be condemned.

As when we take two Drugges, or two Pearles, &c. the one has lost his color, seemeth withered and dead, so that to the outward view, it has lost all, yet it has its efficacie still, that such a thing should have; the other looks very faire, and has a right color and smell, but it has no efficacie in it; we say, one is a liuely Drug, and a good one, and the other a counterfeit: so, when one man complaines that he has no grace, that he is an hypocrite, and yet he brings forth fruite worthy amendment of life, and we see the working of his faith; I say, this is true faith: On the other side, he that makes a show of faith, and yet wants the efficacie of it, he has no faith. We should learne thus to judge, when men professe they have faith, and we finde it not by their workes. It should teach both ciuill men and hypocrites to know their estates: for it discouereth both. For when the ciuill man comes, and sees that he does much of the second Table, and little of the first; and the hypocrite againe, does much of the first, and little of the second; let them consider that faith enableth a man to have respect to all Gods Commandements: it workes a generall change. And as this is true, for the substance, so it is also for degrees: for, if God accepts onely effectuall faith, then so much efficacie, and so much working as you finde in any man, so much faith there is. If there be no workes, there is no faith; if the workes be few, the faith is a languishing faith; if the workes be many, the faith is great and strong. That is the second Vse we should make, to learne to judge aright of our selues and others.

Thirdly, if it be onely an effectuall faith, which GOD accepteth, then this justifieth our Doctrine against the Papists, that say, we teach that onely faith justifieth, and require no good workes. I say, we teach, that not a naked, but an effectuall faith does it. So that all the difference betweene them and us, is this; we agree both in this, that workes are necessarily required to salvation, that no man shall see GOD without them, without purenesse of heart, and integrity of life. We say, Except men mortifie the deedes of the body by the Spirit, they shall dye; and there is no condemnation to them that walk not after the flesh, but after the Spirit: That is, there is a necessity put upon men to walke after the Spirit; in this we agree: but here is the difference: They say that faith and workes both are required to justifie; we say, that nothing is required but faith, and that workes follow faith: we say, faith indeed is working, and produceth [•]uch effects; so that, whereas they say faith, and workes; we say faith only, but it must be an effectuall faith, a working faith.

If they object that place of James, we are not justified by faith, but by workes.

I answer, that there is a double justification, there is a justification of the person; so was Abraham justified by faith, as Paul expresseth it, Rom. 4. But then there is a second justification, a justification of the faith that Abraham had, he justified his faith by his works, he showed that he had not a dead faith, a liuelesse faith, a faith without workes, but that he had a liuely effectuall faith: for he added workes to his faith, his workes wrought together with his faith. So that, if the question be, Whether Abraham was an hypocrite? his workes justified him that he was none. If the question be, Whether Abraham was a sinner? his faith justifieth him, and shows that he was made righteous through faith. So, there is a justification of the person, and a justification of the faith of the person: as when a man is said to justifie such an action, or such a cause, the meaning is not, that he will make that just which was vnjust before, but he will make it appeare to be just; so Abraham was declared to have a justifying faith, by that power and efficacie it wrought in him, in offering vp his sonne.

Againe, it is objected out of that place, that by workes faith is made perfect; therefore it seemes that faith is nothing alone, if workes bee not joyned with it.

I answer, that when it is said that faith is made perfect by workes, the meaning is, that faith is made good by workes; the perfection of faith is declared by workes. As one that professeth that he has an Art, and that he is able to doe this and that; if he doe the worke in which his Art is showed, if he make any artificiall worke, by that he makes good his Art. Or, as when we say, these Trees are good, because they have sappe in them, they are not dead Trees. Now the Tree is made perfect by the fruit; so faith by workes is made perfect. Not that workes put life into faith; the sap must first be in the Tree, and then it bringeth forth fruit: so there must first be a life in faith, and then it bringeth forth workes. So that, when we say that faith is made perfect by workes, the meaning is, that workes declare faith to be right, as the fruit does declare the Tree to have sap.

Againe, if it be objected, (as it is by them) that workes, and love, &c. are to faith, as the soul is to the body: for, as the body, without the soul is dead, so faith without workes is dead: Hence they gather, that faith is as the body, and that love, and workes are as the soul: therefore faith justifieth not but workes.

To this I answer; They take the comparison amisse: For the scope of it is this; as a soulelesse body is nothing worth, it is dead, and no man regardeth it; so is a workelesse faith: The meaning is not, that workes are as the soul, and faith as the body; but, as a man, when he lookes upon a carkasse, and sees no life in it, no pulse, no motion, no sence, such a body is nothing worth; so when we see a faith without motion, that has no pulses, that has no expression of life in it, such a faith is of no worth.

But, you will say, if we be not justified by workes, to what end are good workes required?

I answer, there is end enough, there are motiues enow: Is not love a ground strong enough to bring forth good workes? When this objection was made to Paul, Rom. 6. If Grace abound, why may we not sinne the more; for Grace aboundeth, as sinne aboundeth? he might easily have answered, Except you doe good workes, you cannot be saved; but he says, How can we, that are dead to sinne, live any longer therein? That is, when a man is once in CHRIST, there will be such a change wrought in him, that he shall finde CHRIST killing sinne in him, and he shall be raised againe to newnesse of life, insomuch that he must of necessity doe it; there will be love in his heart, that will set him aworke, that will constraine him: therefore, says he, are you not baptized into Christs death? That is, when a man is in CHRIST, he is dead to sinne, as CHRIST dyed for him: so that, though there be no such motive, as for a man to get Heaven by his workes; yet, upon the taking of Christ, there is a love planted in the heart, there is a change wrought in the heart, so that there is an aptnesse in it to doe good workes; so that now a man delighteth in the Law of God concerning his inward man, he desires nothing more then to be employed in it, it is his meate and drinke to doe the will of GOD. Is not this enough to move us?

Againe; though good workes be not required for justification, yet this may be a motive: GOD rewards us, he chastens and afflicts us according to our workes: 1 Pet. 1:15.We call him Father, that judgeth every one according to his workes: That is, if our workes be good, he is ready to reward us; if we faile, he is ready to chastise us, as a Father does his children: therefore let us passe the time of our dwelling here with fear. So that the Saints, after they are in the state of grace, they may contract a kinde of guiltinesse to them, so that they may make their Father angry, they may feele many effects of his displeasure, though they shall not lose his fauour for euer: and the more our good works are, the greater is our reward.

Againe; we require good workes of necessity, as well as the Papists: we say, you must have good workes, or else you cannot be saved; so that, except you have repented, except you have love as well as faith, except there be a change of heart, Christ is not in you.

We require good workes with the same necessity; onely they have a different rise, they rise from different grounds. When the Papists are asked what should move a man to doe good workes? They say it is by way of merit, to get heaven; and that is it that makes all their workes to be of no worth. For, take any naturall man, he that has the most impure heart, may not he, to escape Hell, and to get Heaven, doe all the workes the Papists require, and for the same end that they require them? May he not give Almes, &c. But to doe it out of love, that is a thing that no Hypocrite is able to reach to: And therefore we say, that the meanest worke, even the giving of a Cuppe of cold water, is a good worke, if it proceed from love: whereas, take the fairest worke, that has the greatest glory, and splendour, though it be Martyrdome; if it come not from love, if it be not a fruit of faith, if a man give his body to be burned, and give all that he has to feede the poore, if it come not from love, GOD accepts it not. So much for the second Vse.

The third Vse that we should make of it, is this: If nothing be accepted, but that faith that is effectuall, we should learne hence, that, if we will grow in ability to worke, if we will grow in obedience, we must grow in faith: for all efficacie must come from faith: for it is onely the effectualnesse of faith that GOD requires. That is, if there be any effectualnesse in man, that comes not from faith, GOD requires it not: for it is the efficacie of faith which GOD requires. Therefore, if we will bee enabled to doe the duties of new obedience, labour to grow in faith, that must inable us to doe what we doe: if we have not the ground, all that we doe is in vaine. Therefore, when we finde any coldnesse, any weaknesse in the Graces we have, any languishing; increase faith, and all other Graces will grow. If you finde you cannot pray, when you find your hands weake, and your knees feeble, that you cannot runne the wayes of Gods Commandements, strengthen your faith, labour to increase your assurance. When the branches are weake and withering, we vse to dung the root; so, in this case, labour to strengthen your faith: for that will inable you to doe much; it is all in all.

This will be of much vse to us in many cases. When a sinne is committed, we should labour now to recouer our selues out of that relapse. What is the way? By labouring to get assurance of the forgiuenesse of it. Goe to GOD to strengthen your faith, that is the way to get out of sinne.

If there be a strong lust, that you are to grapple withall, and which you canst not get the victory ouer, the way is to goe and increase faith, to increase assurance: for, the more faith is increased, the more love, the more the heart is inclined to GOD: for faith turnes the bent of the heart from pleasures, and profits, from a desire of the praise of men, to GOD: so that, the more faith, the more ability there is to striue against the corruption that is in you.

Againe; if a man finde he wants patience, he wants thankfulnesse, the way is, not to looke on the Vertues, to reade morall Writers, but goe and strengthen your faith, and that shall enable you to doe wonders: otherwise we water the branches, and let the roote alone.

Thus should we Ministers doe, lay this maine foundation, to build vp our hearers in this, and the rest will follow. This Paul did, that was the great Master-builder, he layes downe in all his Epistles, the foundation of faith: in his Epistles to the Romanes, to the Ephesians, to the Colossians, to the Galatians; and after that he deduceth particulars, and buildeth on it: so your maine businesse is to consider whether you have faith, to get assurance of that, and when you have that, then striue against particular vices, and adorne your selues with particular graces: For, because you labour not to have this maine grace, this roote and foundation of all the rest, I say, this is the reason why those good motions that you have put into you by the Holy Ghost, those motions that you have in the hearing of the Word, and the good purposes that you take to your selues, come to nothing, because they have not faith for their ground.

That generall of Faith, must goe before these particulars: Though the Plants bee good, yet, if the ground bee not good, and connaturall, where they are planted, they will not grow. Therefore we finde it ordinarily, that when men have resolutions to give ouer such and such sinnes, to leaue such and such vices, their wicked company, drinking, gaming, and the like; it may be it holds for a day or two, yet this comes to nothing; because the maine foundation is not laid, they goe to worke without faith: when the ground is flesh, and the worke spirituall, how can it live? for every thing lives in its own element; and these motions in them, are as the Fish is out of the water: and as the fire, when it is out of its place, dyes and is extinguished; so these good purposes, when they are not particulars that arise from that generall of faith, they are in the heart as a thing out of its own element, and therefore they perish. Therefore, when you have these purposes, know that they will come to nothing, if you take not the right course. Therefore labour to believe the promises, to bee assured of salvation, that you are translated from death to life, by an effectuall faith: when this is done, you shall finde that your purposes will hold, and till then they are in vaine.

And so againe, this should teach us, seeing all depends upon faith, when we come to search, to consider what assurance we have, that so we may goe the right way to worke. For commonly, when we consider our estates, we looke what fruites we have, what sincerity has appeared in our life, and if we finde that weake, we commonly conclude, that our faith is weake also, and so the weaknesse of our sanctification weakneth our assurance; but we should goe another way to worke: When we finde a weaknesse, we should go to the promises, and strengthen our assurance: for there be two wayes to increase assurance.

One is by the promises, the sure Word, on which faith is built.

The second is by the fruites of sanctification in our selues.

Now when we finde these languishing, we should goe to the first, and the other will be increased by it. Faith works in you sanctification, and makes you to believe the promise; as exercise begets health, and we are made fit by health for exercise: or as acts beget habits, and habits are meanes to exercise those acts: So assurance, grounded upon the promise, it enableth, and enlargeth, and increaseth sanctification, and sanctification increaseth assurance: but first see faith, and then the other as fruites of it. If you finde a weaknesse in sanctification, labour to strengthen your faith, and that will increase it: for that is the ground of all.

FINIS.