The life of faith in two sermons to the university of Oxford, at St. Mary's Church there, on the 6th of January 1683/4 and June the 29th following / by John Wallis ... Wallis, John, 1616-1703. 1684 Approx. 96 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A67397 Wing W592 ESTC R18108 12212135 ocm 12212135 56326 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67397) Transcribed from: (Early English Books Online ; image set 56326) Images scanned from microfilm: (Early English books, 1641-1700 ; 904:18) The life of faith in two sermons to the university of Oxford, at St. Mary's Church there, on the 6th of January 1683/4 and June the 29th following / by John Wallis ... Wallis, John, 1616-1703. [2], 42 p. Printed by James Rawlins, for Thomas Parkhurst, and are to be sold by Amos Curteine ..., London : 1684. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Hebrews X, 38 -- Sermons. Faith -- Sermons. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Life of Faith. IN TWO SERMONS TO THE UNIVERSITY OF OXFORD At S t. Mary's Church there ; On the 6 th . of January , 1683 / 4. and June the 29 th . following . By John Wallis , D. D. One of His Majesty's Chaplains in Ordinary , and Professor of Geometry in the University of Oxford . LONDON , Printed by James Rawlins , for Thomas Parkhurst : And are to be sold by Amos Curteine , Bookseller in Oxford , 1684. THE Life of Faith. Hebr. 10.38 . But the Just shall Live by Faith. LIfe is that of which we are all Fond. And on the contrary , Death is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that which , of all , we most dread . ( Skin for Skin , and all that a man hath will he give for his Life . ) Insomuch that Life is commonly put for Happiness ; and Death for Misery . Behold I have set before you ( saith Moses ) Life and Good , Death and Evil : And again , I have set before you Life , and Death ; Blessing , and Cursing : Therefore choose Life , that thou and thy seed may live . That is , That you may be blessed . And Jeremy , much to the same purpose , ( but more literally : ) Behold I set before you the way of Life , and the way of Death . And , when God at first threatened , In the day that thou eatest thereof , thou shalt dy the Death : That which we commonly call Death ( though it were a part ) was but a small part , of that threatening . The whole of it , was , That he should be miserable . And , though he did not Dy the same day ( as to what we commonly call Death , ) yet he did , that day , become miserable . And so had He , and all His , continued to be ; if God had not found out a way to restore us , from that Death , to a Life of Happiness . And what that is , the Text tells us ; The Just shall live by Faith. True it is , that Death , in the proper sense , is a great Evil ; and it was so intended by God , when he did at first threaten it , as a part of that misery , which was to follow upon Sin. ) And even the Death of a Friend , as well as our Own , may justly be looked upon as a great Affliction . But , thus to Dy , is a much less Evil , than ( as the Apostle speaks ) to be Dead while we Live. And it is an Allay to our Sorrow , ( as well in reference to our own Death , as to that of those we Love , ) That , he who Believeth in the Lord , though he be Dead , yet shall he Live : And , who soever liveth and believeth in him , shall never Dy. You easily apprehend , that , when Christ saith , He shall never Dy ; he did not mean it of a natural Death ; For , thus , It is appointed to all men , once to Dy : ) But thus rather , He that hath part in the first Resurrection , on such the second Death hath no power . Or , if that expression may seem to be of a doubtfull sense , ( as being involved in the obscure phrase of a mystical Prophesy ; ) yet , that at least is plain , That , If we live after the Flesh , we shall Dy ; but if , through the Spirit , we mortifie the deeds of the Body , we shall Live. For , to be Carnally minded , is Death ; but , to be Spiritually minded , is Life and Peace . And this is the Life , which the Text speaks of . Which is Begun is Grace , and Perfected in Glory . And such a Life is that , which the Just shall Live by Faith. God so loved the World , that he gave his only begotten Son , that who so ever Believeth in him , should not perish , but have everlasting Life . ( That is , That he should be eternally Happy . ) He that Believeth on the Son , hath everlasting Life ; and he that Believeth not the Son , hath not Life ; but the Wrath of God abideth on him . For the Just shall Live by Faith. But , if any man draw-back , my Soul ( saith God ) shall have no pleasure in him . The first place where we meet with this , The Just shall Live by Faith , is in Habak . 2.4 . And we have it cited ( as a saying very considerable ) three times in the New Testament , Rom. 1.17 . Gal. 3.11 . and here Hebr. 10.38 . And , in all the Four places , we have the words just in the same order : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justus ex Fide vivet ; ( that of Faith standing in the middle of the other two words , and capable of being referred to either ) The Just , by Faith , shall Live. And may therefore be indifferently read , The Just by Faith , or By Faith shall live . ( Justus ex Fide , or ex Fide vivet . ) Nor need we be much solicitous , whether of the ways we read it . For it may well enough have an aspect both ways . But though , in all these places , the words ly in the same Order , yet with a different Emphasis ; according as the Context , and the Scope of the place direct . In the first place ; the Emphasis seems to ly upon the word Just , or Righteous ; as contradistinguished from those who are otherwise . His Soul that is lifted up , is not upright in him ; ( and consequently , not pleasing to God : ) But the Just shall live by Faith. Where he shews the advantage that the Just or Righteous have ( as to the case there spoken of ; ) before those who are not so ; those who 's heart is lifted up , or standeth out , and refuseth to submit it self to God and Trust in him . And to the same purpose , in the place before us : where we have a like opposition , or contradistinction , between the Just or Faithful , and those who are not so . The Just shall live by Faith : But , if any man draw-back ( saith God ) my Soul shall have no pleasure in him . Where we have ( as in the other place ) a Promise to the Just and Faithful ; but with a direct exclusion of those who are otherwise ; who draw-back or Revolt from him , or stand-out against him , or believe not in him . ( Which come much to the same pass . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a like sense , in divers places of the New Testament , is by Interpreters indifferently expressed by Disobedience , or Vnbelief . ) And this place ( in the Epistle to the Hebrews ) though it may , in some words , seem to differ from that in Habakkuk ; yet is , by Expositors , generally supposed to have a particular respect thereunto . Nor need we ( as some would perswade us ) to change the reading of the Hebrew Text , to make it agree with the Greek ; but it might well enough be so rendered as the Greek hath it , though the Hebrew were then so read as now it is . As is well shewed , by a learned Writer of our own , in his Notes upon Maimonides's Porta Mosis . So that , how comfortable so ever the Text may be , or the Promise therein made , to those that are truly Righteous , and Believe in Christ : It affords small comfort to those that are Wicked and Unbelievers , who ( while they so continue ) are quite debarred from it . Much like to the Pillar of the Cloud , which was between the Israelites and Egyptians ; It gave light to the one , but to the other was a Cloud and Darkness . Or ( without such metaphor or mystical expression , ) as we are plainly told ( Isai. 3. ) Say ye to the Righteous , It shall be well with him ; for they shall eat the fruit of their doings : But , Wo to the wicked , it shall be ill with him ; for the reward of his hands shall be given him . In the other two places ; Rom. 1.17 . and Gal. 3.11 . the Emphasis seems to ly on the word Faith , The just , shall live , by Faith ; or , The just , by Faith , shall live . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , here , the main point in Question was , ( in both Epistles ) concerning Justification to Life ; Whether by Works , or by Faith. And the Conclusion was , That , by the Deeds of the Law , shall no flesh be Justified in the sight of God ; ( for by the Law , cometh the knowledge of sin : ) But , being justified by Faith , we have peace with God , through our Lord Jesus Christ. In confirmation of which truth , the Apostle cites this testimony , out of Habakkuk , For it is written ( saith he ) The Just shall live by Faith. And proves it further , from the examples of Abraham and David . Who were Justified ( he tells us ) not , by Works ; but , by Faith : To whom God imputed Righteousness , with works . Thus in the Epistle to the Romans . And , in like manner , in that to the Galatians ; He argues , That Abraham's Believing was accounted to him for Righteousness : And , That , in him , the Gentiles also are Justified by Faith : And do , thereby , become the Children of faithful Abraham . And this he there also confirms by the same testimony : That no man is Justified by the Law , in the sight of God , is evident ( he tells us , ) For the Just shall live by Faith ; or , The Just by Faith , shall live . That is , Being justified by Faith , we shall obtain Life ; or , become Happy . ( Being Justified by Faith , we have Peace with God. ) So that the stress of the Proof from this Testimony , is laid upon those words By Faith. Not , of Works : but , by Faith. We have now therefore dispatched these two things from these Words : First , That this Happiness , whatever it be , belongs only to the Just , the Righteous , the Godly Person ; and to no other . That is , to those whom God , in favour , shall repute so . And therefore it concerns Us , if we would partake of this Happiness , to make sure to be of this number . That we be such as whom God will account Righteous . Otherwise , ( how ever we may flatter our selves , or what ever opinion others may conceive of us , ) God tells us , His Soul shall have no pleasure in us . Secondly , That it is by true Faith in Jesus Christ , and no other way , that we can be reputed Just or Righteous in Gods sight . Not , for any Righteousness of our own : not by works of Righteousness which we have done . Our Works perhaps may look glorious in the sight of Men ; but not in the eyes of God , ( that we should , in His sight , be justified by Them. ) Our Works may serve to justifie our Faith. ( We may shew our Faith by our Works ; and By Works is Faith made Perfect : ) But it is our Faith must justifie us . Abraham believed God ( as there is follows ) and it was imputed to him for Righteousness . If Abraham were Justified by Works ( saith S. Paul , ) he had whereof to Glory ; but , not before God : But Abraham's Believing God ( for so it follows ) was accounted to him for Righteousness . And this God would have so to be ; That Himself might have all the Glory of his Grace : And , That Man may have nothing to Glory in ; nothing to boast of . Now to him that worketh ( as there it follows ) the Reward is not reckoned of Grace , but of Debt : But , to him that worketh not , but Believeth on him that justifieth the Vngodly ; his Faith is counted to him for Righteousness . And David allso ( as he further argues ) describeth the Blessedness of that Man , to whom God imputeth Righteousness , without Works ; ( that is , not upon the account of Works : ) saying , Blessed are they , who 's Iniquities are forgiven , and who 's sins are covered : Blessed is the man to whom the Lord will not Impute sin . Not , He that hath no sin , ( for then no man would be blessed ; ) but , to whom it is not Imputed . Who ever therefore would be thus accounted Righteous in Gods sight ; must be contented to Disclaim his Own Righteousness , as to any thing of Merit therein : and accept of this Imputed Righteousness , on the account onely of Christs Righteousness and Merits : to the benefit of which we are intituled by Faith in him . So far is the Doctrine of S. Paul , from the Popish Doctrine of Merits , and Supererogation ; as if we were able to do ; no onely as much as is sufficient ; but more than is necessary , to make us Just on the account of Works . But when we thus exclude the Merits of good Works , as to our Justification : We do not deny the Necessity of them , as to our Practice . For it is not every Faith , ( or every thing which a presumptuous wicked person shall call Faith , ) that will Justifie us in the sight of God : But , such a Faith as works by Love ; and By Works is Faith made perfect . Not , an Idle , Lazy Faith ; But , an Operative , a Working Faith ; a Faith that purifieth the Heart . A Living , a Lively Faith : ( But , Faith without Works is Dead : and can , in no other sense , be called Faith ; than as a Dead man , or the Picture of a man , may be called a man. ) A Faith in the Heart , which doth produce Holyness in the Life . ( For , without Holyness no man shall see God. ) For it was never the design of S. Paul , ( nor of our Church neither , when shee saith , Wee are Justified by Faith onely ; ) to derogate from the Necessity of Good Works : But he doth directly Assert it . And he doth ( not without some Indignation ) Disclaim that consequence , that some would ( slanderously ) fasten upon his Doctrine of Free Grace , and Justification by Faith onely . What shall we say then ? Shall we continue in Sin , that Grace may abound ! God forbid . And , as to those ( for some such there were ) who ( as a consequence of his Doctrine ) did affirm , that he said , Let us do evil that good may come thereof : He says , They do slanderously report it ; and , That their condemnation is just . But you will say , If we be Justified ( as our Church tells us ) by Faith onely ; what need is there of Holyness , or a Godly Life ? I say ; Much every way . For we must be Sanctified ( as well as Justified ) if ever we be saved . And though Justification and Sanctification go allways together ; ( For God Justifies none , whom he doth not also Sanctify : ) yet the Notions of the one and the other , are very different . And , whatever some would slanderously insinuate , of those who exclude Good Works from Justification ; as if they were Enemies to Good Works ; and held , That by Faith a man may be saved let his Life be never so Wicked : It will be found in experience , That they are not less zealous of good Works , who think that Holyness belongs to Sanctification , than those that do thus Calumniate them . And ( very often ) they who talk most , of being Justified by good Works , have least of them to shew . 'T is ( I know ) the business of the Papists , to confound the Notions of Justification and Sanctification ; to make way for their Justification by Inherent Righteousness ; that is , ( if they would speak out ) by Holyness . ( For , what else is Inherent Righteousness ? ) Now , That we are Sanctified by Holyness , no man denies : But is it by Holyness therefore that we are Justified ? or , is not this to make Justification and Sanctification , all one . And truly the Papists have some Reason so to do . For it is a Doctrine by which they get Money : As being the foundation of Indulgences and Popish Pardons ; upon purchasing , out of the Popes Treasury , somewhat of the Merits of other men ( who are supposed to have had enough and to spare ) for those who have none of their own . But , why any of Us , should be fond of that Doctrine , who have no such Bargains to drive , ( and that directly against the Doctrine of our own Church ) I do not see . And indeed the Papists themselves ( how much soever they talk of the Necessity of good Works for Justification , ) do rather hold , There is no necessity of them at all ; ( either to Justification , or Salvation . ) For there is no man so Wicked , and devoyd of Holyness and Good Works : but that , by virtue of their Priests Absolution , or at lest by the Popes Indulgence , he may go directly to Heaven , without any thing of Holyness of Good-works ( other than giving Money to a Priest , ) by their Doctrine ; ( without so much as touching at Purgatory by the way . ) 'T is but , by way of Commutation , paying so much Money ( in stead of Holyness and a Good Life ) and all is safe . However ; since it is ( amongst us ) agreed on all hands ( for I know of no Protestant that doubts it ) that there is a Necessity of Holyness , and the practice of Good Works and a Godly Life ; ( if not upon the account of Justification , at lest upon the account of Sanctification : ) Let us all make it our business , to be Fruitful therein . And if we cannot agree upon the punctilio , on what Account it is necessary ; Let us at lest agree upon the Practise , of Holyness and a Godly Life . In so doing ; we shall approve our selves to God , adorn his Gospel ; make our own Calling and Election sure ; obtain the testimony of a good Conscience in our own Breast ; and pass the more comfortably toward the Completion of that Happiness , which the Text promiseth ; That the Just , shall live , by Faith. And thus I have briefly run over the Doctrine of the Text ( with some consequents thereof ) according to the Two Empases allready mentioned . There is a third ( to be after mentioned ) but ( before I leave these , and come to it , ) I shall further amplify ( by way of Application ) on each of them . And first , as to that Emphasis on the word Just ; ( the Just shall live by Faith : ) Which restrains the benefit of this Promise ( whatever it be ) to the Just or Righteous person . Especially being attended with an Exclusive of those that be otherwise , as here it follows , But if any man draw-back , my Soul shall have no pleasure in him . And therefore , if we would be entituled to be Benefit , we must make sure of the Qualification ; that we be Just and Righteous persons . Where allso we are not to consider the word Just in a strict acceptation ; so as onely to denote Justice strictly taken , ( as contradistinguished to Holiness , Temperance , and other virtues ; ) But , as comprehensive of all that is necessary to denominate a person , a Just or Righteous man , a Good man , a man ( as here the phrase is ) in whom the Lord will have pleasure ; or whom he will be well pleased with . For , though a Good man , a Gracious man , an Holy man , a Just or Righteous man , a man after Gods own heart , are different Names in Scripture ; yet are they but as so many Inadequate Conceptions of the same Thing , and all denote the same Person ; and ( as other concretes ) are often predicated one of another , and one put for another . As in Mat. 1.19 . Joseph being a Just man , and not willing to make her a publick example , was minded to put her away privily . That is , a good man , a kind man , a merciful man. For the Moderation here intimated , ( as contradistinguished to what Severity might have been used , ) was rather an act of Mercy , than of strict Justice . But it was a just man , a good man , a vertuous man , that used this moderation . And so is the word Just , in the Text , to be understood ; as comprehensive of all those Graces and Virtues necessary to make a good man. And here , if ever , that saying will hold good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justice is comprehensive of all Virtue . So that it is not inough here to say , I do no man wrong , or , I live honestly among my Neighbours ; ( though that be Good : ) But , art thou endued with all Virtue ? and , all the Graces of Gods Spirit ? and dost accordingly live a Godly , Righteous , and Sober life ( as our Church phraseth it , ) or ( as St. Paul , more largely ) Denying Vngodliness and worldly Lusts , live Soberly , Righteously , and Godly in this present World ? Looking for the blessed hope and glorious appearance of the Great God , and our Saviour , Jesus Christ ; Who gave himself for us , that he might Redeem us from all Iniquity , and Purify to himself a Peculiar People , Zealous of Good Works ? If not : It is not the name of Christian , or a pretended Faith , that will secure against a Wicked Life . And he that lives a Vicious , Wicked Life ; whether he pretend to be saved by Faith , or to be saved by works ; he shall be saved by Neither , while he continues so . S. Paul reckons up a great Catalogue of such livers , 1 Cor. 6. ( under the title of Vnjust or Vnrighteous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Know ye not that the Vnrighteous shall not inherit the Kingdom of God ? Be not deceived ; neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , nor Abusers of themselves with mankind ; Nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of God. And , if any find himself within this Catalogue ( or other the like ; ) Let him take heed , to make sure of what follows : Such were some of you ; But ye are Washed , but ye are Sanctified , but ye are Justified , in the name of the Lord Jesus , and by the Spirit of our God. Observe ; they must be Sanctified , ( as well as Justified . ) No Vnclean thing may enter there . Secondly ; As to that Emphasis on the words By Faith , ( in contradistinction to Works ; ) which S. Paul principally pursues in the business of Justification , ( in the Epistles to the Romans , and to the Galatians , where this Text is cited : ) Our Church directs in a good even way ; between the Popish Doctrine of Merits , and the loose Practice of Licentious livers . That is ; We should so Practise Good Works ; as yet not to Trust in them , to be Justified by them ; either in Whole , or in Part. As to Justification ; she tells us , in the 11 th Article , (a) That we are Justified by Faith onely ; and that this is a Wholsome Doctrine , and full of Comfort . And , as to Good Works ; she tells us , in the 12 th Article (b) That , though they do not Justifie , ( but follow after Justification ; ) yet are they pleasing and acceptable unto God ; are the necessary fruit of a true and lively Faith ; and by which it s known as a Tree by its Fruit. And in the Homily or Sermon to which the Article refers , she tells us the same more fully . That there can no man , by his own acts , works , and deeds , ( seem they never so good ) be justified , and made righteous before God : But every man of necessity is constrained to seek for another righteousness or justification , to be received at Gods own hands : That is to say , the forgiveness of his sins and trespasses . — That this justification or righteousness , which we so receive of Gods Mercy and Christs Merits , embraced by Faith ; is taken , accepted , and allowed of God , for our Perfect and Full Justification . — That ( all the world being wrapped in sin , by breaking of the Law , ) God sent his onely Son our Saviour Christ into the World , to Fullfill the Law for Vs ; and , by shedding of his most pretious bloud , to make a Sacrifice , and Satisfaction , or ( as it may be called ) Amends , to his Father , for our sins ; to asswage his Wrath and Indignation , conceived against us for the same . — That sinners , ( when they turn again to God unfeignedly , ) are washed , by this Sacrifice , from their Sins in such sort , that there remaineth not any Spot of Sin , that shall be Imputed to their Damnation . That this is that Justification or Righteousness , which S. Paul speaketh of , when he saith , No man is justified by the Works of the Law , but freely by Faith in Jesus Christ ; And again he saith , We believe in Jesus Christ , that we be justified freely by the Faith of Christ , and not by the Works of the Law ; because that no man shall be justified by the Works of the Law. That , Although this Justification be Free to Vs ; Yet it cometh not So freely to us , that there is no Ransom paid therefore at all . But — God hath tempered his Justice and Mercy together ; that he would neither by his Justice condemn us to the Everlasting Captivity of the Devil , and his Prison of Hell , remedyless for ever without Mercy ; Nor , by his Mercy , deliver us clearly , without Justice , or payment of a Just Ransom . — And , whereas it lay not in us that to do ; He provided a Ransome for us ; that was , the most precious Body and Blood of his own most dear and best beloved Son Jesus Christ. Who , beside this Ransome , Fullfilled the Law , for us , Perfectly . With much more to the same purpose . Shewing , That Christ Alone , hath payd the Whole Ransome , and made Full Satisfaction , to God's Justice ; and , that our Righteousness or Good Works come not in for any Share or Part thereof ; as if , by them , we should , at lest in Part , be justified . This Doctrine , I know , is not pleasing to the Socinians , nor to the Papists . Not to the Socinians : Because they Deny that any such Satisfaction is made to Gods Justice at all . For , if they should allow , that , Christ alone were able to make , a sufficient Satisfaction , for the Sins of All : they must allow him to be more than Man. And therefore , in order to the Denying of his Divinity , they deny his Satisfaction too . Nor to the Papists : For , though they allow a Satisfaction to Justice ; Yet they would have this to be done , at lest in Part , by our selves : To make way for Purgatory ; and , consequently , for Popish Pardons . For , if we must pay , part of the Debt , our selves , ( Christ having not payd the Whole , ) and have not payed it in this Life ; we must either pay it in Purgatory ; or else ( by way of Commutation ) pay Money for the Popes Pardon , to be excused from it . But Wee , who are not concerned for either of these ; As neither denying Christs Divinity ; nor being obliged to maintain Purgatory : Have no reason to depart from the Language of our own Church . Now , to make this the more clear , our Church observes further , That there are Three things which must go together in our Justification . Vpon Gods part ; his great Mercy and Grace . Vpon Christs part ; Justice ; that is , the Satisfaction of Gods Justice , or the Price of our Redemption , by offering of his Body , and shedding of his Blood ; with fullfilling the Law , perfectly and throughly . And , upon Our part ; true and lively Faith in the Merits of Jesus Christ ; which yet is not ours , but by Gods working in us . So that , in our Justification , is not onely Gods Mercy and Grace ; but his Justice also : Which the Apostle calls , the Justice of God : And it consisteth , in Paying the Ransome , and fullfilling the Law. And so , the Grace of God , doth not shut out the Justice of God , in our Justification ; but onely shutteth out the Justice of Man ; that is to say , the Justice of our Works , as to be Merits of deserving our Justification . And therefore S. Paul declareth here , nothing upon the behalf of Man , concerning his Justification , but onely a true and lively Faith ; which nevertheless is the Gift of God , and not Mans onely working , without God. And yet that Faith , doth not shut out Repentance , Hope , Love , Dread , and the Fear of God , to be joyned with Faith in every man that is justified : But it shutteth them out from the Office of Justifying . So that , though they be all present together in him that is justified ; yet they justify not all together . Nor the Faith allso doth not shut out the Justice of our good Works , as necessary to be done afterwards , of Duty towards God ; ( for we are most bounden to serve God , in doing good deeds , commanded by him in his holy Scripture , all the days of our Life : ) But it excludeth them , so that we may not do them to this intent , to be made Good by doing them . For all the good Works that we can do , be unperfect , and therefore not able to deserve our Justifiction : But our Justification doth come freely , by the meer Mercy of God. And of so great and free Mercy ; that , whereas all the World was not able of their selves , to pay , Any Part , towards their Ransome ; it pleased our heavenly Father of his infinite Mercy , without any our desert or deservings , to prepare for us the most precious Jewels , of Christs Body and Blood ; whereby our Ransome might be fully payd , the Law fullfilled , and his Justice fully satisfied . So that Christ is now the Righteousness of all them that truly do believe in him . He , for them , payd the Ransome by his Death . He , for them , fullfilled the Law , in his Life . So that now , in him , and by him , every true Christian man may be called , a Fullfiller of the Law : For as much as that which their Infirmity lacked , Christs Justice hath supplied . I have recited these Words the more fully ; that you may clearly see , what is the Doctrine , and Language of the Church of England . And this , I hope , we All take to be good Doctrine . For my part , I think it is . I might add , if it were necessary , a great deal more : As that , where it tells us , That Man cannot make himself righteous by his own Works ; neither in Part , nor in Whole . For that were the greatest Arrogancy and Presumption of Man , that Antichrist could set up against God ; to affirm , that a man might by his own Works , take away and purge his own Sins , and so justifie himself . But Justification is the Office of God only ; and is not a thing which we Render unto him , but which we Receive of him ; — by his free Mercy , and by the only Merits of his most dearly beloved Son , and our only Redeemer , Saviour and Justifier , Jesus Christ. But I leave those , who would see more of it , to seek it , in the first , second , and third Parts of the Sermon of Salvation ; the first , second , and third parts of the Sermon of Faith ; and the first , second , and third parts of the Sermon of Good Works . And , indeed , the nature of the thing will not bear it ; that any Works of our own should , even in part , Justify us . For Justification being an Act of God , Remitting our Sins , for the Ransome and Satisfaction made to his Justice : It cannot be , that any thing which we can now do , can be ( any part of ) such Ransome or Satisfaction . For all that we can do , is but ( part of ) what is due for the present . ( As our Saviour tells us ; When we have done all ; we are unprofitable Servants ; we have done but what was our Duty to do . ) And there is nothing of Surplusage , which might accrew , toward Satisfaction for what is past . Like as a Tenant , who is run deep in Arrears of Rent ; cannot , by paying ( part of ) the Growing Rent for the future , make Satisfaction for the Arrears allready incurred . For , this growing Rent was due allso . If it be said , ( as perhaps it may , ) That , on this account , we must renounce our Faith allso . For neither doth Faith , Satisfie Gods Justice , or Deserve our Justification : I say so too ; That Faith as a Grace , or Faith as a Work , doth not justifie us . But onely as , by it , we embrace the Righteousness of Christ ; by which Righteousness alone ( so embraced ) we can be Justified . And I say so the rather ; because our Church says so too ; in these words : The true understanding of this Doctrine , We be justified freely by Faith without Works ; or , that we be justified by Faith in Christ onely ; Is not , that this our own Act , to Believe in Christ ; or , this our Faith in Christ , which is within us , doth Justify us ; ( for that were to count our selves to be justified by some Act or Vertue that is within our selves : ) but the true meaning thereof , is ; That , allthough we Hear Gods Word , and Believe it ; allthough we have Faith , Hope , Charity , Repentance , Dread and Fear of God within us ; and do never so many Works thereunto ; yet we must renounce the merit of all our said Vertues , of Faith , Hope , Charity , and all other Vertues and good Deeds , which we either have done , shall do , or can do ; as things that be far too weak ; and insufficient , and unperfect , to deserve Remission of our Sins and our Justification ; and therefore we must Trust onely in Gods Mercy , and that Sacrifice which our High-Priest and Saviour Jesus Christ the Son of God once offered for us on the Cross , to obtain thereby Gods Grace , and Remission of Sins , Original and Actual . — And , as great and as godly a Vertue as the lively Faith is , yet it putteth us from it self , and remitteth or appointeth us unto Christ , for to have , onely by Him , Remission of Sins , and Justification . So that our Faith in Christ ( as it were ) saith unto us thus ; It is not I that take away your sins , but it is Christ onely ; and , to him onely , I send you for that purpose ; forsaking therein all your good Vertues , Words , Thoughts , and Works , and onely putting your Trust in Christ. — Nevertheless , because Faith doth directly send us to Christ for Remission of our Sins ; and that , by Faith given us of God , we Embrace the Promise of Gods Mercy , and of the Remission of our sins , ( which thing no other of our Vertues or Works properly doth : ) therefore Scripture useth to say , That Faith without Works doth Justify . So that , according to the Doctrine of our Church , neither our other Works and Graces ; nor even Faith it self as a Work , or as an Habit or Grace in us , doth Justify us : But onely as it Accepteth and Embraceth the Righteousness of Christ , for which alone our Sins are Remitted , and We Justified ; not for any thing done by us . Which Accepting or Embracing the Promise of God , and Salvation by Christ therein offered ; is not so much an Act of the Understanding , Assenting to a Truth , ( for thus the Devils believe , and Wicked men ; ) as , an Act of the Will , Accepting of it , and Consenting to it , and Trusting in it ; which the Devils and Wicked men have not . This being the language of Our Church ; I would not willingly depart from it : or gratifie the Papists so far , as to join with them in reproching our Church , as Decrying good Works , because we say , We are not Justified by them . If any shall yet say , That , when they affirm , We are not Justified by Faith onely , but by Works allso ; they mean not , That either the one or the other doth Merit Gods Favour and the Remission of our Sins ; but onely , That both Faith and Works are necessary to the Party Justified : and , That , by Justification , they mean , all that is required to make one a Good Man , and one qualified for Heaven and Salvation ; which cannot be without these . I say : The meaning is good ; But , so to speak , is not to speak Distinctly ( and like a Scholar ) but to speak confusedly , and to Jumble together those things , which , in themselves , are very Distinct. For , in order to Salvation , there are many other things necessary , beside Justification . There is Election , Regeneration , Justification , Adoption , Sanctification , and ( as the fruits hereof ) a Holy Life , with Perseverance therein to the end . Of which Divines use to speak distinctly ; and consider , separately , what belongs to each . Election , is the Act of God ; which we are not curiously to pry into : nor can we know it otherwise , than as the Effect discovers it in time . Justification , is an Act of God allso ; and ( as to a person peccant ) it is the Remission of Sins ; upon which we are , in Gods account , reputed as Just or Innocent ; and this onely for the Satisfaction which Christ hath made , not for any Work of ours . And this Satisfaction of Christ , is ( by us ) embraced by Faith ( accepting this Salvation offered by Christ , ) not , by any other Grace . Adoption , is an Act of God likewise ; whereby he reputes us his Children , and Heirs of his Kingdom : which is , for the Merits of Christ , Purchasing Heaven for us ; whereby we are entituled to that Purchased Possession . And this , by us , is Accepted by Faith allso . And all those are Relative Acts , ( of God towards us ; ) rather then Works wrought in us . But Regeneration and Sanctification , are Works of God , wrought in us , by his Spirit ; ( and produce not one a Relative , but a Real change : ) Whereby is wrought in us a New Nature , ( or as the Scripture calls it ) the New Man , or the New Creature : ) whereby Holyness , and the Graces of Gods Spirit , are Begun , and Increased gradually ; till we come to that of the perfect man ; to the measure of the stature of the fullness of Christ ; to that Perfection which we shall attain in Glory . And the Practise of Holyness , and a Godly Life , ( toward God and toward Man , ) are the Fruit and Effects of such Holyness and Sanctification ; and necessary allso to Salvation . So that Holyness and a Good Life ; with the Works of Piety , Charity , and other good Deeds ; are indeed Necessary to Salvation ; but belong properly to Sanctification , rather than to Justification . And I would Ask those Men who choose to speak otherwise ; Whether they think that , beside Justification , there is such a thing as Sanctification ? The Papist ( if he would speak out ) must say roundly , There is not . For , when they say , we are justified by Inherent Righteousness ; that is , by Holyness : they leave nothing for Sanctification . But We , who think that Justification and Sanctification ( though of the same Person ) be different Notions : Why should we not rather refer Sanctify to Sanctification . If it be said , That the Justified and the Sanctified person , are the same : and therefore we need not so nicely distinguish between Justification and Sanctification . I say ; 'T is true , the Persons be the same : But the Notions be different . And , though we may truly say Justus est Sanctus , or Justificatus est Sanctificatus ; yet not , Justificatio est Sanctificatio . ( He that is Justified is Sanctified ; but not , that Justification is Sanctification . ) And a little Logick would teach a Fresh-man , That Concretes may be predicated one of another , when the Abstracts may not . We may say , that Homo est Animal , but not that Humanitas est Animalitas : Or , that Homo est Albus , but not Humanitas est Albedo . If , lastly , It be thought Advantageous to the Practise of Holyness and a Godly Life , to say , that we are Justified by it . I say ; Neither is this Necessary . For this is as well done by preaching the Necessity of Regeneration and Sanctification ; as without which we cannot hope for Salvation . And then , the Exercise of Holiness and a Godly Life , comes in properly in its own place ; as the necessary Effect of Sanctification . And in this capacity it is that our Church ( without derogating any thing from the necessity of them ) doth place Good Works ; as the necessary Fruits of that Faith which Justifies ; and a Pretense of Faith , without these , she esteems to be , not Faith , but Fancy . And therefore , though shee exclude them ( as hath been said ) from the Office of Justifying ; yet thinks them necessary to be joined with Faith in every Person that is justified . And makes it the Office and Duty of every Christian man unto God , — not to pass the time of this present life unfruitfully , and idly , ( not caring how few good Works we do , to the Glory of God , and the Profit of our Neighbours ; ) Much less , to live contrary to the same . — For that Faith ( she tells us ) which bringeth ( without Repentance ) either Evil Works , or no Good Works ; is not a right , pure , and lively Faith ; but a dead , devilish , counterfeit , and faigned Faith ; as S. Paul and S. James call it . For even the Devils Know , and Beleeve , That Christ was born of a Virgine ; That he fasted fourty days and fourty nights , without meat and drink ; That he wrought all kind of Miracles , declaring himself very God ; They beleeve also , that Christ , for our sake , suffered most painfull Death , to redeem from Everlasting Death ; And that he Rose again from Death the third day : They beleeve , that he Ascended into Heaven , and sitteth on the Right hand of the Father , and at the last end of this World , shall come again , and Iudge both the quick and the dead . These Articles of our Faith , the Devils Beleeve : And so they Beleeve all all things that be written in the New and Old Testament to be true : And yet , for all this Faith , they be but Devils , remaining still in their damnable state , lacking the very true Christian Faith. For the right and true Christian Faith is , not onely to believe that holy Scripture , and all the foresaid Articles of our Faith , are true : But also to have a sure Trust and Confidence in Gods merciful Promises , to be saved from everlasting Damnation by Christ : Whereof doth follow , a Loving heart to Obey his Commandements . And this true Christian Faith , neither any Devil hath : nor yet any man , which in the outward Profession of his Mouth , and in his outward Receiving of the Sacraments , in coming to the Church , and in all outward appearances , seemeth to be a Christian , and yet in his Living and Deeds sheweth the contrary . So that Our Church is far from allowing an Idle , Lasy Life ; much less a Sinful and Wicked Life , to accompany Faith : But tells us , that , where there are , Faith is not . There is indeed ( she tells us ) a Faith which in Scripture is called a Dead faith : which bringeth forth no good Works ; but is idle , barren and unfruitful ; which is , by S. James compared to the Faith of Devils . — And this is not properly called Faith : — ( as a Dead man , is not a Man. ) — But , as he thus readeth Caesar 's Commentaries , Beleeving the same to be True , hath thereby a Knowledge of Caesar 's Life , and notable Acts , because he beleeveth the History of Caesar : Yet is not properly sayd , That he Beleeveth In Caesar ; of whom he looketh for no help or benefit . Even so , he that Beleeveth , That , all that is spoken of God in the Bible , is True ; and yet liveth so Vngodly , that he cannot look to enjoy the Promises and Benefits of God : Although it may be sayd , that such a man hath a faith and belief To the Words of God ; yet it is not properly sayd , That he beleeveth In God ; or , hath such a Faith and Trust In God , whereby he may surely look for grace , mercy , and everlasting life at Gods hand ; but rather for indignation and punishment , according to the merits of his wicked life . If then they phantasy , that they be set at liberty from doing all good works , and may live as they list ; they trifle with God , and deceive themselves . And it is a manifest token , that they be far from having the true and lively Faith ; and allso far from knowledge , what true Faith meaneth . For the very sure and lively Christian Faith is , not onely to Beleeve all things of God , which are contained in holy Scripture ; but allso is an earnest Trust and Confidence in God. — This true , lively , and unfeigned Christian Faith , is not in the Mouth and outward Profession onely ; but it liveth and stirreth inwardly in the Heart . — This Faith doth not ly Dead in the Heart ; but is Lively and Fruitfull in bringing forth Good Works . — This true Faith , will shew forth it self ; and cannot long be Idle : For , as it is written , The Just man doth Live by his Faith. — Deceive not your selves therefore , thinking that you have Faith in God , — When you live in Sin : For then your Vngodly and Sinfull Life declareth the contrary , whatsoever you Say or Think . With much more to the same purpose . Shewing the Necessity , of Good Works , to our Salvation ; though we be not Justified by them . With many serious Exhortations to the Preacher of them . And this is that safe way , which ( I sayd ) our Church directs in this point . To be Fruitfull in Good Works : not , as to be Justified by them : But , as the Necessary Fruits of that Faith by which we are Justified . Thus have I considered the Words ( The Just shall live by Faith , ) according to both these Emphases allready mentioned . That on the word Just , or Righteous , as ( contradistinguished from the Wicked : ) And that on the word Faith ; as contradistinguished from Works , in the point of Justification . But ( beside those Two already mentioned ) there is yet a Third Emphasis , of which these words are capable : And which , I think , is principally intended in this place . By Life ( as is already shewed ) is meant Happyness , ( as , on the contrary , by Death is meant Misery . ) Now the Christians Life , of Happiness , is commonly distinguished into that of Grace , and that of Glory . That of Glory , is to be expected hereafter ; and is the Completion of our Hapyness , or ( as the Apostle calls it ) the End of our Hope , even the Salvation of our Souls . That of Grace , is the Exercise of our Faith , here : Which the Text calls Living by Faith. And S. Paul , elsewhere , The Life which I now live in the Flesh , I live by the Faith of the Son of God. And this , I think , ( though not Exclusive of the Life of Glory ) is that which is here principally ( and most emphatically ) intended , when he saith , The Just shall live by Faith. And this I judge , not barely from the Form of the Words themselves , ( which stand equally fair for all those Emphases already mentioned : ) but from the Scope of Content , which lookes this way . For such is the Richness of the Scripture language , That , comprehensive Words , are improvable to different Purposes , according as a different Accent or Emphasis may be putt upon them ; and all included within the general Scope of them . Now , if we look back to Vers. 19. ( and those that follow , ) we find the Apostle Paul , whom I take to be the Author of this Epistle , ( and so doth our Church of England , as appears by the Title which our Translators prefix to it ; ) Or , whoever else were the Author of it , ( of which we need not here be very solicitous ; ) After he had , before , cleared that Doctrine , That the Legal Offerings and Sacrifices , were but Types of that One Oblation of Christ ; And , This , the Accomplishment of what was Presignified in Them : Makes this Vse , or Inference from that Doctrine ; Having therefore Boldness to enter in the Holiest , by the Bloud of Jesus ; By a new and living way , which he hath consecrated for us ; through the Vail , that is to say , this Flesh : Let us draw near , with a true Heart , and full assurance of Faith ; having our Hearts sprinkled from an evil Conscience , and our Bodies washed with pure Water . Where , beside the Assurance of Faith ; he presseth allso for Holyness of Life ; both in Soul , and Body . And that , both Singly , and Jointly ; in Publike , and Private . As which we are not onely to Practise Our selves , but to Promote ( as we have opportunity ) in others allso . For so it follows ; And let us consider one another , to Provoke to Love and Good Works : Not forsaking the Assembling of our selves together , as the manner of some is . And , having then intimated the Dangers which hereby they might incur ; as Reproches , Afflictions , Spoiling of Goods , and the like ; of Themselves , and their Friends ; ( being made a Gazing-stock themselves , and Companions of those that were so used ; ) Enduring patiently the spoiling of their goods , &c. Not onely , from the common practise of Wicked and Profane men , who are ever prone to scoff at the Power of Godliness ; ( walking after their own Lusts ; having a Form of Godliness , but Denying the Power of it : ) But especially at a Time and Place wherein it was not countenanced by the Publike Authority ; ( the Government being the Heathen . ) And , that therefore they had need of Patience , that , after they had done the Will of God , they might receive the Promise . Their chief Reward not being in present Possession , but in Expectance onely . Yet should they not be Discouraged ; For , yet a little while , and he that shall come Will come , and will not Tarry . The Reward will certainly come , in due Season , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appointed time , ) and not be put off beyond that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it will not be Delayed too long , or ( as in Habakkuk ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will not come too late ; but , at the End , it shall speak , and not Ly. And , in the mean time , The Just shall live by Faith. But , if any man draw-back , my soul shall have no pleasure in him . So that the Words are , manifestly , a Direction and Encouragement , for the Exercise of our Faith , while we are yet but in Expectation of the Promised Reward ; which is , hereafter , to be completed . So to Live by Faith here , that we be not Disappointed of our Hopes hereafter . And the same he pursues in the following Chapter ; Giving us Great Examples , ( of Living by Faith , ) and the Advantages , ( of so doing : ) in Abel , Enoch , Noah , Abraham , Sarah , Isaac , Jacob , Joseph , Moses , and a many more ; throughout the whole Eleventh Chapter . And then Exhorts them ( in the beginning of the Twelfth Chapter ) That , being compassed about with so great a Cloud of Witnesses they should themselves do , as those before had done . The great Doctrine of the Text therefore , is this , That it is our Duty , and it is our Privilege , to Live by Faith. That is , to Live in a constant Exercise , of that Grace , upon all occasions . It is our Duty , which we Ought to do ; And it is our Privilege , that we May do it . It is our Duty , to Trust in God : And it is our Privilege , that we have a God to trust in . Nor doth this Duty , and Privilege , concern these onely to whom this Epistle was particularly directed ; the Christian Hebrews . But it looks Backward ; to the First Ages of the World : and Wider , than the Jewish Nation . I say , first , It looks Backward to the first Ages of the World. Nor onely before the Coming of Christ ; but even before the Establishment of the Jewish Church . To Abel , Enoch , Noah , ( before Abraham ; ) and then , to Abrabraham , Isaac , Jacob , Joseph , ( before Moses . ) All which are sayd to Live by Faith. And even by the same Faith , to which he doth there exhort the Christian Hebrews . It was the same Christ , the same Gospel , ( though not so clearly reveiled : ) and the same Eternal Life which they expected , ( though they were more in the dark , as to the particulars ; and the distinct ways and methodes of bringing it to pass . ) And , as the first Threatening ( In the day that thou Eatest thereof , thou shalt surely Dy , ) extended to Spiritual and Eternal Death , as well as the Natural ; ( For we are not to suppose , that God Inflicts a greater Punishment than what he threatened : ) So the Life there Promised ( by way of Insinuation , ) and elsewhere Expressed , ( He that doth them , shall Live in them ; ) must be understood in a like sense ; ( not of Temporal Promises onely , but of Spiritual and Eternal . And the Apostle expounds it , if the same Life ( or what is equivalent ) to be obtained ( by the first Covenant ) upon condition of Obedience ; and ( by the second Covenant ) by Faith in Christ. That no man is Justified by the Law in the sight of God , is evident ; For the Just shall live by Faith : And the Law is not of Faith ; but , the Man that Doth them , shall live in them . The same Life , or Blessedness ; though by different ways attainable . And the Apostle , here , shews ; That it is the same Faith , by which We beleeve to the saving of our Souls ; and by which the Elders obtained a good Report . And by Faith Abraham ( with Isaac and Jacob , Heirs with him of the same promise , Sojourned in the Promised Land , as in a strange Countrey ; ( of which , though promised to them , they had no other Enjoyment , than mere Strangers : ) For he looked for a City , who 's Builder and Maker was God ; ( another kind of City , than those on Earth . ) All these Died in Faith , not having Received the Promises ; ( which were therefore such as were to be enjoyed , after Death ; ) but seeing them afar off , and were perswaded of them , and Embraced them , and confessed that they were Strangers and Pilgrims upon Earth , ( this being not the Countrey they sought for : ) For they that say such things , declare plainly , that they seek a Countrey , ( such a Countrey as yet they had not . ) And truly , if they had been mindful of such a Countrey as that from whence they came ; they might have had opportunity to have returned ; But now ( 't is manifest ) they desire a Better Countrey ; that is , an Heavenly . Wherefore God is not ashamed to be called Their God , ( the God of Abraham , Isaac , and Jacob ; ) For he hath prepared a City for them . By all which , the Apostle doth not only Declare ( that they expected an Heavenly Happiness , ) but Argues strongly , That it must needs be so . And , by Faith , Moses ( he tells us ) Esteemed the Reproches of Christ , greater Riches , than the Treasures of Egypt : For he had respect to the Recompense of Reward ; as Seeing him that is Invisible . Others were Tortured , not accepting Deliverance ; that they might obtain a better Resurrection . Others had Tryal of ( or did undergo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expertisunt , ) Cruel Mockings ; of Bonds and Imprisonment ; Were Stoned , were Sawn asunder ; were Slayn with the Sword , &c. And all these having obtained a good Report through Faith ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) received not the Promise , ( their Faith was exercised on better Promises , than of what they here received ; ) God having provided for them Better things ; that they without us should not be perfect : ( the Promises to them , and those to us , being the same . ) Again ; As this Duty and Privilege ( of Living by Faith ) extended Backwards ( to the times before Christ ; ) So , it extends Wider than the Nation of the Jews . ( A Blessing which the Gentiles are particularly concerned in : and which we , this day , celebrate ; The Epiphany , or the Manifestation of Christ to the Gentiles . ) For the Blessing of Abraham is come upon the Gentiles also , through Jesus Christ : that We might receive the promise of the Spirit , through Faith. And the Scripture foreseeing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that God would Justify the Heathen through Faith ; preached before ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did before hand preach the Gospell ) to Abraham , saying , In thee that all Nations be blessed . So then , they which are of Faith , the same are the Children of Abraham ; They which be of Faith , are Blessed with faithfull Abraham . And are therefore of the number of those ( as there it follows ) who shall Live by Faith. Now , if it be asked , What it is thus to Live by Faith : It is too large a Task , for one Sermon , to give a full account of it . For allmost the whole Bible , and the Practise of the Saints in all Ages , are but a Comment on it . I shall therefore content my self , to give a short account of some of the chief Heads thereof . To Live by Faith , therefore , is , First , to Beleeve the Word of God ; to give Credit to the Truthes of God , or things by him declared ; how unlikely soever they may seem to be , and however different from the common Sentiments of Natural men , or what the Light of Nature alone could teach us . For , though there be nothing in Divine Truths Contrary to what the Light of Nature ( truly understood ) may teach us : Yet there may be some things much above it ; which , without Revelation , cannot be known . Thus ; By Faith we Beleeve , That the Worlds were made , by the Word of God ; that things that are now seen were made , not of things that do appear . That is , that the now visible World was not made up of such things as we now see : or , that there was no praeexisting Matter ( such as we now see ) of which it was made ; but was indeed made of Nothing . Which however contrary to the sentiments of Philosophers ( Ex nihilo nihil , in nihilum nil posse reverti , ) That nothing can be made out of Nothing : Yet , when God hath told us , that it is so ; we are to give full credit to it . There is indeed nothing from the Light of Nature Contrary hereunto ; why we should Disbeleeve it , when it is Reveiled : But yet we are sayd to know it by Faith , because it is Above what Nature alone could have taught . For , when we see this glorious Fabrick of the World : we might well admire it ; but could never know , whence it was , if God had not told us . For though Naturalists have , with a great deal of Reason , talked of ( a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Causa prima ) a Common Maker , or First Cause ; which should give Original to all things else : Yet this was but , either from some faint Remains of an ancient Tradition , from Adam and Noah downward to after Ages : Or , atmost be Conjectural , and Groping in the dark ; and Guessing at this , as a more likely Supposition , than , That it had Allways been ; or , should take its beginning from a Fortuitous Concurse of Atomes . Which yet the Wits of this Age , as they would be thought , ( or the Fools rather , ) would now cry-up as the more Rational : Without considering , If they must at lest allow Eternity to Matter ; why not rather , to a Wise and Knowing Agent : ) Onely , because their Wickedness , hath made them think it their Interest , That there be no God ( to call them to account for it : ) And therefore would fain perswade themselves , That there is none . And think there is nothing so Absurd , which they would not rather Beleeve , than That there is a God. And , what is sayd of the Creation of the World ; may be equally applyed to the Immortality of the Soul ; the Resurrection of the Body , and the Eternal state of Bliss or Misery hereafter ( according as Men have , or have not , approved themselves to God ; ) and others of like nature . Of all which , what ever faint Conjectures , or doubtful Traditions , the Heathen might have from the Light of Nature : they were yet much in the dark , till Immortality was brought to Light , by the Gospel . Not that I take pleasure , to Decry , Disparage , Depreciate , or Invalidate , that Light which Nature and Reason afford us , toward Reveiled Truthes . For this , I think , we ought rather to Cherish , to Enforce , and Improve what we can , ( rather than to Enervate or Elude ; ) as of great subserviency to that of Faith. For , while we study to Elude these Arguments ; we are so far doing their Work , who would Elude the Scripture too . For , even where we cannot ( from Nature alone ) conclude an absolute Certainty ; so as to Stop the Mouths of those that love to Cavil , or ( as the Apostle speaks ) list to be Contentious : Yet , if this afford us ( from considerations Natural and Moral ) Probable Arguments , and a Multitude of them , all concurring to shew , That it is not Impossible , not Improbable , but very Likely , that these things May be so ; It is a great Preparative to the Beleeving of a Revelation , that says It is so . And such Arguments , we find , the Apostles did oft make use of , to very good Purpose , and with very good Success . A Cloud of Witnesses ( though each singly may seem but Cloudy , ) may afford a considerable Light ; ( like the Stellae Nebulosae in the via Lactea . ) And Probable Arguments , though not singly Demonstrative ; yet , where there be Many of them , and those Concurrent , ( and Nothing to the Contrary , ) Experience tells us , in affaires of all natures , create at lest Violent Presumption , and oft obtain a firm Assent . And 't is seldome we have a greater Evidence , either for Determining Civil Affairs , or for Stating the Hypotheses of Nature . There is none of us can Doubt , but that there is such a place as Rome : though we have not seen it , and though , of all those who have Told us so , there is no one who might not possibly have told a Ly. But , a Concurrence of many Probabilities , passeth for a sufficient Proof . And such Arguments , how ever we now look upon them as not Demonstrative ; were yet of such force with the Heathens ( who had no better Light to Determine them ) at lest with the Wisest of them ; that they judged it a matter , at lest , of great Probability , if not of absolute Certainty , That the Souls of men are Immortal , and , That there is a State of Rewards and Punishments after this Life . Who shall therefore rise up in Iudgement , with the men of this Generation , and Condemn them ; who disbeleeve it under a greater Light. But , when all is done ; the Fullest and Clearest Evidence , is from Revelation : Whereby , what , to Reason , was very Probable , is , to our Faith , made Certain . The Jews indeed had some better Knowledge of these things , than the Gentiles had . Not onely their great Rabbi's ; but even Ordinary persons , and those of the other Sex ; According to that of Martha , concerning Lazarus , I know that he shall Rise again in the Resurrection , at the last day . And the Sadduces ( before the Resurrection of Christ , and the full Discovery of the Gospell , ) expostulating with Christ , concerning the Resurrection ; is an Argument , that , though themselves did disbeleeve it , it was an Opinion commonly received by the rest of the Jews , That the Dead should rise again . But They had it by Revelation ; not , by Natural Light onely . Now these Great and Momentous Truthes , which God hath vouchsafed thus to make known , we are to Beleeve by Faith. And that not onely so as to give Credit to them , as matters of News ; for , thus , the Devils Beleeve ; and Tremble : ) But , so to Beleeve , as to Live sutably ; so to Live , as becomes those who Beleeve such things . Secondly ; As we are thus ( in general ) to beleeve the Word of God : So , particularly , to beleeve the Commands of God ; And , so to live , as becomes those that beleeve these to be God's Commands : That is , To Obey them , and Conform our selves unto them ; however contrary to our perverse Inclinations . If Christ command us , To Deny our selves ; To take up our Cross and follow him ; To sell all ( if need be ) and give to the Poor ; To Leave House , or Brethren , or Sisters , or Father , or Mother , or Wife , or Lands , for His sake and the Gospell ; yea , or Life it self ; To pull out a Right Eye , or Cut off a Right Hand , in case they Offend , ( or part with what is as dear to us as these : ) We must Obey it . Thus ( among the many Examples in the following Chapter , ) By Faith Abraham , being Called of God , Obeyed ; and went out he knew not whither , ( forsaking his Countrey , and his Fathers House , in Obedience to Gods Command ; ) and Sojourned in the Land of Promise , as in a Strange Land. By Faith Abraham , when he was Tryed , Offered up Isaac : And , he that had received the Promises , Offered-up his onely begotten Son ; Of whom it was sayd , That in Isaac shall thy Seed be Called . Without disputing , How this was consistent with the Bowels of a Father ; or , How unacceptable News it would be to Sarah , when she should hear it ; or , How consistent with that great Promise ( wherein all the Nations of the Earth were concerned , ) That in his Seed , ( that is , in Isaac , and what should proceed from him , ) all the Nations of the Earth should be Blessed : He presently addressed himself to this hard Task , to the Obedience of this unexpected Command : Leaving it to God ( who , he knew , was able , ) to Reconcile his own Promise , with his Command . By Faith , Moses , chose rather to suffer Affliction with the Children of God , than to enjoy the Pleasures of Sin for a Season : Esteeming the Reproach of Christ , greater Riches , than the Treasures of Egypt . On the same account , the Three Children , would rather venture on a Firy Furnace ; and Daniel , on the Lyons Den ; than not Obey the Commands of God. Which here ( I suppose ) the Apostle intimates , when he tells us of those who ( by Faith ) stopped the mouths of Lyons , and Quenched violence of Fire . Others were Tortured ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not accepting deliverance ; Endured cruell Mockings , and Scourgings , Bonds and Imprisonments ; Were Stoned , were Sawn-asunder , were Tempted , ( or Burned alive , * ) were Slain with the Sword ; they wandered about in Sheep-skins and Goat-skins ; in Deserts , and Mountains , in Dens and Caves of the Earth ; were Destitute , Afflicted , Tormented , &c. rather than not Obey the Commands of God. And thus , through Faith , obtained a good Report . S. Paul allso , as to himself , I go bound ( sayth he ) in the Spirit to Jerusalem , not knowing the things that shall befall me there ; Save that the Holy Ghost witnesseth , in every City , that Bonds and Afflictions abide me : But none of these things move me ; neither count I my Life dear unto me ; so that I may Fullfill my Course with joy , and the Ministry which I have received of the Lord Jesus . Nor would he be disswaded ( though he knew thus much ) from going thither ; Being ready ( he tells us ) not only to be Bound , but to Dy at Jerusalem , for the Name of the Lord Jesus . So great an Incentive there is in Faith , to the Obedience of Gods Commands . Thirdly ; As we are thus to give heed to the Commands of God ; So , to the Threatenings of God likewise , And this is a part of our Living by Faith allso . By Faith Noah , being moved with Fear , prepared an Ark , for the Saving of his House . He being warned of God , of things not yet seen , ( that the World should be destroyed by a Deluge , though as yet there appeared no Likelihood of it , ) Gave Credit to that Threatening ; ( while others , its like , Scoffed at it ; and at Him too , for giving Credit to it ; ) and accordingly ( by Gods direction ) took Care to Avoid it , as to himself and his family , while others perished in it : By which he Condemned the World , and became Heir of the Righteousness which is by Faith. And I choose to give Instances , all along , in such Examples as are here cited in the following Chapter ( Heb. 11. ) Because all that Cloud of Witnesses are there designedly brought-in as a Confirmation of what is here asserted , That the Just shall Live by Faith. Thus Solomon likewise tells us to the same purpose ; A Wise man Feareth , and Departeth from Evill , ( Forbears the evill of Sin , and Avoids the evill of Punishment ; ) But the Fool Rageth and is Confident , ( he runs-on without Fear or Wit ) A Prudent man Foreseeth the Evil , and Hideth himself : But the Simple pass on and are Punished . ( Like as it was , when Moses , from God , threatened the Plague of Hail in Egypt ; Who so feared the Lord , amongst the Servants of Pharaoh , made his Servants and his Cattell to flee into Houses : But who so regarded not the Word of the Lord , ( as not beleeving it , ) Left his Servants and Cattel in the Field ; which were destroyed by the Hail ; which Smote all that was in the Field , both Man and Beast . Now Solomon's Wise man , is the Good man ; and his Fool , is the Wicked man. He that makes a Mock of Sin ; to whom it is a Sport to do Mischief . Who goes on ( as Solomon speaks of the Wanton Young-man ) as an Ox to the Slaughter , and a Fool to the Correction of the Stocks : Till a Dart strike through his Liver ; as a Bird that hasteth to the Snare , and knoweth not that it is for his Life . Not , like the men of Niniveh ; who Repented at the Preaching of Jonas : Who , when Jonah preached , Yet forty days , and Niniveh shall be Destroyed ; Beleeved God , and proclaimed a Fast , and that Every one should turn from the Evill of his ways ; For who can tell ( say they ) if God will Turn and Repent , that we Perish not ? But rather , like Lot 's Sons in Law , when he warned them of the Destruction then coming on Sodome ; He seemed to them as one that Mocked ; ( and accordingly they mocked at him ; they looked upon him as one that talked idly , or but in jest ; ) till , in good earnest , God rain'd fire and brimstone on them , and destroyed them . Much at the same rate with those Scoffers who ( as S. Peter tells us ) should come in the last days ; walking after their own Lusts : Laughing at Gods Threatenings , and saying ( scoffingly ) Where is the Promise of his coming ? For , since the Fathers fell asleep , all things continue as they were from the beginning of the Creation : ( The grave Fathers , that talked of these things , be Dead and Gone ; and the World goes on , as it was wont to do , notwithstanding their Threats . ) Who if they be told , from God , by his Ministers , that , Except they Repent , they shall all likewise Perish : They look upon them ( as those did on Lot ) as a company of Brain-Sick men , that talk idly ; Till suddain Destruction come upon them ; as a Thief in the Night ( which they did not Expect ; ) and , as Pain on a Woman in Travail ; which they cannot Escape . Who first , Walk in the way of the Vngodly , and stand in the Way of Sinners ; and then Sit in the Seat of Scorners . Till at length ( when 't is too late ) they shall ( with those in Wisdome ) be convinced of their own Folly , and Value the Righteous , whom before they Despised : When , with Anguish of spirit , they shall say within themselves , ( of him , whom before they had in Derision , and a Proverb of Reproach , ) We Fools , accounted his Life Madness ; and his End without Honour . But , How is He numbred among the Children of God , and his Lot is among the Saints ! while , We have wearied our selves in the way of Wickedness and Destruction ; and have not known the Way of the Lord. Who , when they Hear the words of the Curse ; Bless themselves in their Heart , saying , I shall have Peace , though I walk in the Imagination of my Heart , adding Drunkenness to Thirst ; ( I shall do well enough , though I take my pleasure : ) But the Lord ( saith Moses ) will not Spare that man , ( he will shew him no mercy , ) His Jealousy shall Smoak against him , ( who sins thus Presumptuously , and Promiseth himself Peace , notwithstanding Gods Threatenings ; ) And all the Curses written in this Book , shall light upon him . The Lord will Separate him unto Evil , out of all the Cities of Israel , ( he will Single him out , to make him an Example : ) That others may Hear , and Fear , and do no more Presumptuously . These are those who Beleeve not the Threatenings of God ; nor fear to incur his Displeasure . But , Happy is the man that feareth allways : That so feareth , as to depart from Evill . He that so Feareth the Threatenings of God , as to Avoid his Judgments . And thus to fear , is to Live by Faith. Fourthly ; As we are to beleeve the Threatenings of God : So to Beleeve the Promises of God allso : And so to Beleeve them , as to Rest upon them ; to fetch Strength and Comfort from them . And this is one great part of a Christians Living by Faith. And of This also , we have Examples in the Chapter following . By Faith , Abraham , sojourned in the Land of Promise ( the Promised Land , ) as in a strange Countrey ; dwelling in Tabernacles as not taking up his Rest there , ) with Isaac and Jacob Heirs with him of the same Promise : Looking for a City which hath Foundations , ( a Firm and well Founded City , instead of tbose Flitting Tabernacles , ) who 's Maker and Builder is God. And his Trusting to these Promises made him so cheerfully to Obey those Commands . By Faith , Sarah , received Strength , and obtained a Child , when she was past Age : Because shee judged him Faithful who had Promised . By Faith in the Promise , she was the better qualifyed , to receive the Accomplishment of it . By Faith , Isaac , Blessed Jacob and Esau concerning Things to come . Himself Beleeving the Truthe of them . By Faith , Joseph , when he Died , made mention of the Departure of the Children of Israel out of Egypt , ( as Beleeving the Promise of the Land of Canaan , ) and gave Commandement concerning his Bones . With many more , whom I forbear to mention : Who all by Faith , Trusted to the Fullfilling of those Promises which God had made . And here allso ( as we said before ) we must so Beleeve , as to act accordingly . And what the Hebrews say of their Language , ( Verba Sensus connotant Affectum , ) is true of other Languages too : Words of Speculation , imply suitable Action . We must so Beleeve the Promises of God , as to Trust in him , to Rest upon him , to Depend on him , who hath so Promised . A Christian Faith , is not so much Fides , as Fiducia : Not barely an Act of the Vnderstanding , but of the Will and Affections . And 't is generally agreed ( by better Criticks , than those that Laugh at it , ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which are the Scripture-phrases ) is somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And answers to what in the Old Testament , is called Trusting in God , or Putting our Trust in Him. It is not onely Deo Credere ; but Deo Fidere or Considere ; ( Deo se Credere : ) To Trust God , To Commit our selves to him ; as the phrase is ( Psal. 10. ) The Poor Committeth himself to thee ; or , ( as the Margin reads it , out of the Hebrew , ) Leaves himself to thee . Or ( to the same purpose ) Leanes upon thee ( innititur Deo , ) as we have it phrased elsewhere . Commit thy works unto the Lord : Trust in the Lord with all thy Heart ; and Leane not to thy own Vnderstanding . Commit thy way unto the Lord , Trust in him , and he shall bring it to pass : Or ( as the Margin tells us it is in the Hebrew ) Roll thy way upon the Lord , ( Devolve restuus in Deum : ) and ( as there it follows ) Rest on the Lord , and Wait patiently for him ; ( Roll thy self on the Lord , and Rest in him , and Wait patiently : ) For Evil-doers shall be cutt off ; But those that Wait on the Lord , shall inherit the Earth . If any Object ( as I find some have done ) against this Language ( as less Significative , and Improper to express the Nature of Faith , and the Workings thereof , ) Because , to Rest in God , and Rely on him , to Depend upon him , to Lean on him , to Commit or Leave our selves to him , to Roll our selves upon the Lord , ( and the like Scripture Expressions ) are but Metaphors . 'T is true , they are so . But so is allso the greatest part of Humane Discourse . And , if we Bar Metaphors , we must Exclude the greatest part of what is Sayd or Written . Whatever Author we look into ; we shall hardly find One Sentence , that hath not , in it , More Tropes than One. When the Psalmist says , The Lord is my Rock , my Fortress , my Strength in whom I will Trust ; my Bucler , my Horn of Salvation , and my High Tower : These are all Metaphors ; But their Meaning is easily understood . And when we Trust a Friend , upon his Word , to Help us in Distress ; and tell him , We Rest upon him , We Rely upon him , we Depend on him , we Commit our business to him , and Leave it with him ; Expecting that he will not Fail us , or Disappoint us , and suffer us to be Vndone , to be Overcome , to be Run-down , to be Ruined : These are all Metaphors ; But , of frequent Use , and as Easily Understood , and more Emphatically significative , than if we should Study for Proper Words , ( or Coin new ones , when we find none ready made to our hands , ) to signify the same , as Fully , without Trope . And , if we should , according to the Farsy of the Age , ( which affects Exotick words , of Latin or French Extraction , rather than good old English , though to the same Sense , ) instead of Resting and Relying , make use of Acquiescence and Recumbence ; the case is still the same ; At lest , the Modish and Romantick Speakers should not find fault with it . Nor should we look upon it , as Canting , to make use of such Language as the Wisdom of God thinks fit to Teach us in Holy Writ ; and which ( as is said ) we do commonly make use of ( without Scruple ) in all Humane Affaires . Bur further ; As Living by Faith on Gods Promises , implies a Trusting to him , or Resting on him : So it implies allso a Fetching Strength from him ; and a supply of Grace , for the performance of what Duties he requires of us . Our Saviour tells us , That , as the Branch cannot bear Fruit of it self , except it abide in the Vine , ( and receive supply of Sap , Juice , and Nourishment from it : ) So neither We , except we abide in Him , ( and accordingly receive Supply from him : ) For , without him , we can do Nothing . And S. Paul tells us , That the Life which he lives , he lives by the Faith of the Son of God ; and that it is not so much Himself that liveth , as Christ liveth in him . It is of His Fullness that We receive Grace for Grace . 'T is the Spirit which he giveth us , that is the Well of Water , Springing up to Everlasting Life . And it is , by Faith , that We Draw Water from these Wells of Salvation . When we know not what we should Pray for as we ought ; It is this Spirit that helps our Infirmities , and makes Intercession for us . When we cannot , of our selves , even Think as we ought : It is God worketh in us , both to Will , and to Do , of his good pleasure . Or ( as our Church phraseth it ) It is by his speciall Grace Preventing us , that he puts into our Minds good Desires ; and , by his Continual Help , we bring the same to good Effect . Or ( as S. Paul of himself ) I am Able to do all things , through Christ that strengtheneth mee . Now this Strength , from God , we fetch by Faith. If any man lack Wisdome ( and the like we may say of other Supplies , ) Let him ask of God , and it shall be given him : But let him ask in Faith , nothing wavering . Yee Have not , because Ye Ask not ; and Yee Ask and Have not , because yee Ask Amiss . And it is the Prayer of Faith , that saveth the Sick ; ( and the like of other Mercies . ) The Word Preached , did not Profit them ( who are there spoken of ) not being mixed with Faith , in them that heard it . And , for want of such Exercise of Faith , we may oft Loose those Mercies , which otherwise we might obtain . And , even in Miraculous Cures , there was somewhat of Faith requisite , to put them into a capacity of Receiving a Cure. S. Paul , at Lystra , seeing the Cripple , impotent in his feet , ( and perceiving that he had Faith to be Healed , ) sayd to him , Stand upright . And Christ , to Mary Magdalene ; Thy Faith hath saved thee . And again , to one of the ten Lepers ; Thy Faith hath made thee whole . And , to the Father of the Demoniack , praying him to have Compassion on them , and heal his Son ; If thou canst Beleeve , saith Christ , all things are possible to him that Beleeveth ; who thereupon replied , Lord , I Beleeve , help my Vnbelief ; and obtained the Cure. And , contrarywise , of his own Countrey-men , it is sayd , He did not ( or , could not do , ) many mighty works there ; Because of their Vnbelief . And , though Miracles be now ceased ; yet the Effects of Faith are not . And , in pursuance of Gods Promises , That Whatsoever we ask in Prayer , Beleeving , we shall Receive ; We may still expect a suitable Supply . Especially , if we take it with that Limitation , that , If we Ask any thing , according to his Will ; he Heareth us : And will , accordingly , Grant us the things we Ask ( in Faith ) or , at lest , what shall be Better for us . And , this is to Live by Faith. Now if thus ( as is sayd ) we can Live by Faith ; and , while we be Faithfull in the discharge of our Duty , Trust God upon his Promises ; and , from Him , Fetch a supply of Strength , and Grace ; Direction , and Consolation : This will naturally work in us . 1. An humble Submission to his Will. The Will of the Lord be done . Not , as I will ; but , as Thou wilt . 2. A quiet Contentment in every Condition . ( It is the Lord , let him do what seemeth him good . We are Less than the Lest of thy Mercies . Thou hast Punished us Less than our Iniquities deserve . Why doth the living man Complain ? It is the Lords Mercy , that we are not Consumed , because his Compassions Fail not . 3. A Patient Waiting Gods leisure . ( He that Beleeveth , maketh not Hast. The Vision is for an Appointed Time , and , in the end , it will not Ly : Though it Tarry , Wait for it , It will surely come . 4. An Acquiescence in Gods Wisdome , as to Events . ( Casting our Care upon the Lord ; who careth for us . ) Not , by a Supine Negligence , or Carelessness , as wholly unconcerned : But , while we are Carefull to do our Duties , leave the Care of Success to God ; who hath Promised , That , He will not leave us , nor forsake us ; And , that All things shall work together for Good , to them that love God. So that , if things be not just as we could wish ; they will at lest by so as God sees Better for us . And , if ( singly ) some things may seem , for our Hurt ; yet ( taken all together ) they will Work together for Good. 5. An assured Hope , that , in the End , All shall be well ; how contrary so ever things may seem at present . ( As Children of faithfull Abraham : Who , against Hope , Beleeved in Hope , That he might be the Father of Many Nations : Not considering his own Body , as now dead ; nor the Deadness of Sarah 's Womb ; Nor Staggered at the Promise of God , through Vnbelief : Being fully perswaded , that he who promised , was Able to perform . And this , both as to the Church of God in general , ( That the Gates of Hell shall not prevail against it . ) And , as to Our selves in particular . As Knowing , whom we have Trusted ; and , that He is Able to Keep what we have Committed to him : That He who hath Begun a good Work , will perfect it , unto the day of Jesus Christ : That none is able to pluck us out of our Fathers hand : That Nothing shall be able to separate us from the Love of God , which is in Christ Jesus our Lord : That the Lord shall deliver us from Evill Work ; and will preserve us to his Heavenly Kingdome : To whom he Glory for ever and ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A67397-e180 Job 2.4 . Deut. 30.15 . Ver. 19. Jer. 21.8 . Gen. 2.17 . 1 Tim. 5.6 . Joh. 11.25 . Ver. 29. Hebr. 9.27 . Rev. 20.6 . Rom. 8.13 . Ver. 6. Joh. 3.15 , 16. Gal. 3.11 . Heb. 10.38 . Hab. 2.4 . Heb. 10.38 . Dr. Pecock . Exod. 14.19 , 20. Isa. 3.10 . Ver. 11. Rom. 3.20 . Rom. 5.1 . Rom. 1.17 . Rom. 4.2 , 5 , 6. Gal. 3.6 , 7. Ver. 11. Tit. 3.5 . Jam. 2.18 . Ver. 22. Ver. 23. Rom. 4.2 . Ver. 3. Ver. 4. Ver. 5. Ver. 6. Ver. 7. Ver. 8. Gal. 5.6 . Jam. 2.22 . Acts 15.5 . Jam. 2.20 . Heb. 12.14 . Artic. 11. Rom. 6.1 . Rom. 3.8 . Rom. 6.22 . Mat. 1.19 . Theognid . Tit. 2.12 . Ver. 13. Ver. 14. 1 Cor 6.9 . Ver. 10. Ver. 11. (a) Article II. ( Of the Justification of Man. ) We are accounted righteous before God , onely for the merit of our Lord and Saviour Jesus Christ by Faith , and not for our own Works or Deservings . Wherefore , that we are Justified by Faith onely , is a most Wholsome Doctrine , and full of Comfort ; as more largely is expressed in the Homily of Justification . (b) Article 12. ( Of Good Works . ) Allbeit that Good Works , which are the Fruits of Faith , and Follow After Justification , cannot put away our sins , and endure the severity of Gods Iudgement ; yet are they pleasing and acceptable to God in Christ , and do spring out necessarily of a true and lively Faith ; in so much that , by them , a lively Faith may be as evidently known , as a Tree discerned by the Fruit. Luk. 17.10 . Eph. 1.14 . Eph. 4.24 . Gal. 6.15 . Eph. 4.13 . 1 Pet. 1.5 . Gal. 2.17 . Heb. 10.19 . Ver. 20. Ver. 22. Ver. 24. Ver. 32 , 33 , 34. Ver. 33. Ver. 34. 2 Pet. 3.3 . 2 Tim. 3.5 . Heb. 10.36 . Ver. 37. Hab. 2.3 . Heb. 10.37 . Ver. 38. Heb. 11. Heb. 12.1 . Heb. 11.4 , 5 , 7. Ver. 8 , 9 , 20 , 21 22. Gen. 2.17 . Levit. 18.5 . Ezek. 20.11 . Gal. 3.11 , 12. Rom. 10.5 , 6. Heb. 10.39 . Heb. 11.2 . Ver. 8 , 9. Ver. 1$ . Ver. 13. Ver. 14. Ver. 15. Ver. 16. Ver. 26. Ver. 27. Ver. 35. Ver. 36. Ver. 37. Ver. 39. Ver. 4$ . January 6. Gal. 3.14 . Ver. 8. Ver. 7. Ver. 9. Ver. 11. Heb. 11.3 . Psal. 14.1 . 2 Tim. 1.10 . Tit. 1.11 . 1 Cor. 11.16 . Mat. 12.41 , 42. Luk. 11-31 , 32. Joh. 11.24 . Mat. 22 . 23-32 . Jam. 2.19 . Luk. 9.23 . Mat. 10.38 . Mar. 8.34 . Mat. 19.21 Mar. 10.19 . Joh. 12.25 Heb. 11.8 . Ver. 9. Ver. 17. Ver. 18. Ver. 19. Ver. 24 , 25. Ver. 26. Ver. 33. Ver. 34. Ver. 35. Ver. 36. Ver. 37. * Mr. Gataker , ( in his Adversaria , Cap. 44. ) thinks that , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should rather be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Because Vivicumburium , or Burning alive , being a punishment then frequently inflicted on Christians ( of which in this Catalog of suffrings there is no other mention , ) he thinks it more likely that it should thus be here mentioned ( with such a Paronomasia , which the Apostle seems to affect ) than that in the Enumeration of their Torments ) should be here inserted , their being Tempted . And our Church seems to favour this Reading : which , in the second part of that Sermon of Faith ( where this place is cited at large ) hath it thus ; Some have been Racked , some Slain , some Stoned , some Sawn , some Rent in pieces , some Beheaded , some Brent without mercy , and would not be delivered , because they looked to Rise again to a better state . Ver. 38. Ver. 39. Act. 19.22 . Ver. 23. Ver. 24. Act. 21.13 . Heb. 11.7 . Prov. 14.16 . Prov. 22.3 . Prov. 27.12 . Exod. 9.20 . Ver. 21. Prov. 14.9 . Prov. 10.23 . Prov. 7.22 . Ver. 23. Mat 12.41 . Luk. 11.32 . Jonah . 2.4 . Ver. 5. Ver. 8. Ver. 9. Gen. 19.14 . Ver. 24 , 25. 2 Pet. 3.3 . Ver. 5. Luk. 13.3 , 5. 2 Pet. 3.10 . 1 Thes. 5.2 . Ver. 3. Psal. 1.1 . Wisd. 5.3 . Ver. 4. Ver. 5. Ver. 7. Deut. 29.19 . Ver. 20. Ver. 21. Deut. 17.13 . Heb. 11.9 . Ver. 10. Ver. 11. Ver. 20. Ver. 22. Psal 10.14 . Prov. 16.3 . Prov. 3.15 . Psal. 37.5 . Ver. 7. Ver. 9. Psal. 18.2 . Joh. 15.4 . Ver. 5. Gal. 2.20 . Joh. 1.16 . Joh. 7.37 , 38 , 39. Joh. 4.14 . Isa. 12.3 . Rom. 8.26 . Phil. 2.13 . Collect for Easter Week . Phil. 4.13 . Jam. 1.5 . Ver. 6. Jam. 4.2 . Ver. 3. Ver. 15. Heb. 4.2 . Act. 14.9 , 10. Luk. 7.50 . Luk. 17.19 . Mar. 9.22 . Ver. 23. Ver. 24. Mat. 13.58 . Mar. 6.5 , 6. Mat. 21.22 . 1 Joh. 5.14 . Act. 21.14 . Mat. 26.39 . 1 Sam. 3.18 . Gen. 32.10 . Ezr. 9.10 . Lam. 3.39 . Ver. 22. Isai. 28.16 . Hab. 2.3 . 1 Pet. 5.7 . Heb. 13.5 . Rom. 8.28 . Gal. 3.7 , 9. Rom. 4.18 . Ver. 19. Ver. 20. Ver. 21. Mat. 16.18 . 2 Tim. 1.12 . Phil. 1.6 . Joh. 10.29 . Rom. 8.39 . 2 Tim. 4.18 .