The necessity of faith; or, Nothing more necessarie for a Christian, than a true sauing faith Preached before the Prince His Highnesse at S. Iames, the fiue and twentith [sic] of Ianuary, 1623. By Robert Iohnson, Batchelor of Diuinity, and one of his Majesties chaplains in ordinary.

The Necessity of FAITH ; OR , Nothing more necessary for a Christian , than a true sauing faith . Heb . 11.6 . But , without faith , it is vnpossible to please God .

THE words are a Thesis or Position , {αβγδ} . Gal. 3.7 shewing how euery Christian ought to serue and please GOD . And wee are all borne to serue God ; and so to serue him , as by our seruice wee may please him . Now , they who by their seruice desire to please GOD , this Text sheweth them the right way ; Text . it must be by faith : for , sine fide impossibile est : without faith it is vnpossible to please God . Ille apud Deum plus habebit loci , Aug. de verb . Dan . qui plus attulit , non argenti , sed fidei , saith Saint Augustine : He shall haue most esteem with God , that brings , not most money , but most faith . For , in the Gospell we reade not , Aurum tuum saluum te fecit , sed fides tua saluum te fecit ; Not thy gold or goods , but thy faith hath saued thee : Idem vpon Luk . for , as the same Father hath in his Book de verbis Domini , Fides thesaurus praestantissunus . Nullae maiores diuitiae , nulli thesauri , nulli honores , nulla huius mundi maior est substantia , quàm fides catholica : there are no greater riches , no greater treasures , no greater honors , there is no greater or better substance in the world , than a true catholique faith ; the effects whereof there follow : Quae peccatores homines saluat , caecos illuminat , infirmos curat , martyres coronat , & in haereditate aeternâ cum sanctis Angelis collocat : Which saueth sinners , without which they could not bee saued ; giues light to the blinde , without which they sit still in darknes ; cures the sick , without which they remain mortally sick both in soule and body ; Intemerata fides . crownes the Martyrs , and placeth them in the euerlasting inheritance in the heauens , to which place without faith they could neuer come . Therefore heer in this Chapter is a faithfull Cloud of Witnesses , who all giue testimony of the admirable and wonderfull vertue and power of faith : by which , the Fathers in that Chapter , receiue their lumen , lustre , and commendations from GOD and his blessed Spirit .

Ante Iouem generata decus , diuûmque , Silius . hominúmque :

Quâ sine , non tellus pacem , non aequora nôrunt ;

Iustitiae consors , tacitúmque in pectore numen .

If the Heathen could say so much of their ciuill faith , as Seneca also hath , Epistle 89 , Seneca ep . 89. Fides sanctissimum humani pectoris bonum est ; Faith is the most sanctified Iewell of the minde : how much more may it be said of a true , Christian , iustifying and sauing faith ; Spes O fidelissima Teucrûm . without which , none can come into the fauour of God! for , without faith , Text . it is vnpossible to please God .

It is remarkable , and worth our obseruing , which the Glosser vpon Damascene hath noted in his Epistle Dedicatory , vpon his Book de orthodoxa fide : where hee saith , Nihil certius aut firmius animis nostris esse debere , Damascen . in Epist. dedic . quàm fidei catholicae documenta , regulas , & articulos : Nothing ought to inhere in our mindes more firmly and certainly , than the doctrine , rules and articles of a true catholique , Christian faith ; without which , as the Text saith , it is vnpossible to please GOD . For , as we cannot serue nor please GOD without faith ; so neither can we bee saued without faith : for , as Athanasius teacheth vs in his Creed , Whosoeuer will bee saued , before all things , it is necessary , that hee hold the catholique faith : which faith except hee keep , vndoubtedly he cannot be saued .

So that as before ye heard , there is no fauour of God to be lookt for without faith : so also there is no saluation without the same . And the Apostle plainly confirmeth this doctrine : {αβγδ} . Eph. 2.8 By grace are ye saued , through faith , and that not of your selues : it is the gift of God . So that without faith we can neither attain saluation , nor the fauour of GOD : for , it is his pleasure , that if we be saued , or sanctified , or iustified , or come into his fauour , it must be by faith . For , without faith , Text . Amb. de virg . it is vnpossible to please God . O thesauris omnibus opulentior fides ! O virtutibus omnibus corporeis , fides fortior ! as Ambrose hath in his book de virginitate . The treasure of faith is beyond all the treasure of the world : and the strength of faith is stronger than all the world : For , this is the victory that ouercomes the world , euen your faith .

There is then a fourefold state of mankinde ; The state of creation , 4 fold state . the state of propagation , the state of regeneration , and the state of glorification .

The first is the state of creation , which our parents had of and from God himselfe in Paradise , when-as hee made them in his own image , that is , not as the Anthropomorphits haue thought & taught , secundum similitudinem humani corporis : for , Deus spiritus est , God is a spirit ; & as he is a spirit vncreate , Imago Dei in creatione quid . so made man , that is , the spirit of man , the soule of man , in his Image : which the Apostle doth plainly expound to be iustitia & sanctitas , righteousnes and holinesse . Put on the new man , which , after God , is created in righteousnes and true holinesse . Eph. 4.24 In iustitia & sanctitate veritatis . This is the first state , the state of innocency , wherein man was first made at the time of his creation , by infusion of those created qualities of righteousnes and holinesse into his soule , which were in God transcendently , and vncreated before all worlds . In which high and holy estate being placed , and left to his owne will and counsell , hee abusing the same , fell from it : and his Fall was great , because hee built his proiects vpon Satans subtilties , and his owne sandy counsels . And now he is , as we say , a man clean changed , quantum mutatus ab illo , Virg . Encad . as if hee had neuer been the man , or partaker of such high gifts and graces : for , now he is throwne down from all heauenly disposition of minde , and quite changed both in body and soule .

Status naturae . The second is the state of propagation , which wee haue by nature of our parents : and this is status corruptionis , the state of corruption , wherein now all the sons of Adam are born : Nisi renati estis , &c. Ioh . 3. out of which state vnlesse we be deliuered by a new birth , by regeneration and newnesse of life , we cannot enter into the Kingdome of God .

The third , then , is status gratiae , Status gratiae . the state of grace , by regeneration through faith ; whereby we are born again , and made the sonnes of God by adoption and grace : into the which state vnlesse we be brought , it is vnpossible that we should either bee saued , or come into the fauour of God . For , Text . without faith , it is vnpossible to please God . For , there are but two waies for a man to be saued ; either per iustitiam Legis , Iustitia per fidem , non per legem . by the righteousnes of the Law , or per iustitiam fidei , by the righteousnes of faith . By the first wee cannot : for , it is vnpossible , because the Law is so strict , that it iustifieth none but the perfect performers thereof . Ambros . Therefore qui fidem destruit , & Legem obijcit , iniustus est : nam iustus ex fide , non ex Lege , viuet . Hab. 2. The disability of the Law to iustifie a man , the Apostle apparently shewes , Rom. 8.3 . Salus non ex lege . Rom. 8.3 . That which was impossible to the Law , inasmuch as it was weak because of the flesh , God sent his Son in the similitude of sinfull flesh , and for sin condemned sinne in the flesh . Where wee see the insufficiency of the Law to iustifie vs : Salus per Christum solum . yet the Law is not to be blamed ; but our corrupt nature , which hath made the same insufficient , that it cannot iustifie vs as long as we are in the flesh . And the Law's weaknes to iustifie vs , is seen in two things . First , because it craues that which our corrupt nature cannot giue , to wit , perfit obedience . Secondly , because it giues not that which we stand in need of , Lex non remittit peccata . namely , remission of sinnes : for , the Law iustifieth none , but the perfect fulfillers thereof . It commands and requires obedience thereunto , and bindes a curse vpon the transgressors of the same . Therefore there is no remission of sinnes to bee expected by the Law ; but by faith , whereby wee are said to please God , and without which it is vnpossible to please him . Text .

This is Religionis nostrae basis & organon , the ground and foundation of our religion . This is that which purifieth our hearts . Acts 15.9 This is that which worketh by loue , Gal. 5.6 and bringeth forth good works , to the glory of God , the consolation of our soules , and comfort of our brethren . This is that wherby wee are freely iustified , Rom. 4.3 and without which there is no iustification or remission to be expected . This is that whereby wee are at peace with God , and without which there is no peace to bee looked for , either with God or our owne consciences . To be short , this is that whereby wee are saued , Fide salui sumus Eph. 2.8 and without which there is no saluation to bee looked for : for , no saluation without pleasing God , and no pleasing God without faith : For , without faith , Text . it is vnpossible to please God .

The words are a Proposition , Diuision . or a generall Canon or Rule of Diuinity without exception , Text . that without faith it is vnpossible to please God . Which Proposition consider we first diuisim : wherein we may obserue how many kinds of faith there are , and how that a true faith is the most necessary vertue for a Christian , of all others , and the basis and foundation of all other vertues whatsoeuer .

And then coniunctim , as the words are read ; shewing , that neither man , nor any thing that is in man , can bring him into God's fauour , if faith be absent . For , Text . without faith , it is vnpossible to please God . And thus much for the Analysis of the Text . I will now proceed plainly and briefly in the future handling thereof .

Three kindes of faith . AS touching faith , I do finde , that the Diuines doo generally diuide faith into these three kindes : 1 Into an historicall or dead faith . 2 Into a miraculous or peculiar faith . 3 Into a true , iustifying , and sauing faith .

Fìdes historica . The historicall faith , so called , because he hath it by Story of Scripture , or dead faith , because it worketh not , is onely a bare acknowledging of the Word , Defin . Tantùm cognitio in intellectu . and an assent of the heart vnto the truth thereof ; but yet works not by loue , either towards God , or his neighbour , to glorifie the one , or doo good vnto the other . And this bare knowledge onely , without loue , is vnsufficient for a mans saluation : for , this kinde of faith is common , not onely to the reprobates , but euen to the diuels themselues : Damones credunt , & contremiscunt . Iames 2.19 for so Saint Iames saith ; Thou doost beleeue there is a God : thou doost well . The diuels doo beleeue , and tremble . The wicked men and diuels themselues do credere illi , and illum esse , but not in illum . They do beleeue there is a God , a true God ; but not with loue to obey him , or to haue confidence in his mercy . For , this distinction hath Saint Augustine of faith , Aug. in his ser . de tempore , 181. in his Sermon de tempore : where hee saith , Aliud est , credere illi : aliud est , credere illum esse : aliud est , credere in illum : It is one thing , to beleeue God , or that there is a God ; and another thing , truely to beleeue in God , with loue and obedience to his Commandements , which is the effect of a true faith . Credere illi , Idem . est credere , verum esse quod loquitur in Scripturis : To beleeue God , is to beleeue , that he speaketh truth in Scriptures : and credere illum esse , is but credere esse Deum , to beleeue that God is : both which the diuels themselues do acknowledge . But , Credere in illum , Credere sine charitate , inanis fides est . est credere in illum cum dilectione , quia sine dilectione inanis fides est : To beleeue in God , is to beleeue in him with loue , because , without loue to him , faith is vain towards him . Aug. de verb . Dom . secundum Lucam , ser . 61 To this purpose alludeth Augustine in his book de verbis Domini vpon Luke : where he saith , Multùm interest , vtrùm quis credat ipsum esse Christum , & vtrùm quis credat in Christum . Ipsum esse Christum , daemones crediderunt ; Daemones credunt Christo , & Christum esse . nec tamen in Christum daemones crediderunt : There is a great difference between him that doth but acknowledge Christ , and between him that doth truely beleeue in Christ : for , the diuels did acknowledge Christ in the Gospell ( We knowe who thou art , Iesu , thou Sonne of the liuing God : art thou come hither to torment vs before the time ? ) , but yet they did not , they could not beleeue in Christ with loue , Poram inimicitiam inter , &c. Gen. 3. because there is an enmity put between the seed of the woman , and the serpent : though hee bruise his heele , he shall break the serpents head , that old Leuiathan , in pieces , and shal and hath spoiled his principalities and powers , and made shewe thereof openly , by triumphing ouer them in his Crosse .

Solùm scire , non prodest . Aug. ibid . So that onely to knowe Christ , and not to beleeue in Christ , is a dead faith . Ille enim verè credit in Christum , qui & sperat in Christum , & diligit ipsum : He truely beleeueth in Christ , which hopeth in his mercy , and sheweth his loue towards him , by workes to glorifie him ; neither of which the diuels can performe . And this was one of Origens errors ; Aug. de ciu . Dei . l. 21. c . 17. which , Augustine , in his Book De ciuitate Dei , hath noted : Diabolum ipsum atque Angelos eius , post grauiora pro meritis supplicia , ex cruciatibus eruendos , atque sociandos sanctis Angelis credidit ; that there should bee a restauration of the damned spirits , after a long time of punishment , into their pristine state . Which error is most apparent by the words of our Sauiour , Depart from mee , Discedite à me , maledicti . Mat . 25.41 . yee cursed , into euerlasting fire , prepared for the diuell and his angels . By which words we see , that there is no limitation or determination of the diuels punishment , but the same to bee without any limit , bound or end at all . And therefore to returne this faith onely , Credere illi , and illum esse , to beleeue onely that there is a God , is an vnfruitfull faith , a temporary faith , which endures for a time , a dissembling faith , a dead faith , and ( to vse the words of Saint Augustine ) Daemonum fides , non Christianorum , the faith of diuels , and not of Christians . And this kinde of faith , Posi . 1. Fides ficta , vana , falsa , hypocrita . a dead faith , is vain and vnprofitable for a mans saluation : which , S. Iames proues by express words in this Chap. Verse 17. What auails it , my Brethren , though a man say he hath faith ? can faith saue him ? that is , Fides sine operibus mortua est . Iames 2.17 can a dead faith saue a man ? For , how can that which is dead in it self , giue life to another ? But a dead faith is dead in it selfe , ibid . verse 17 : Therefore it can neuer giue life to another , nor any way profit him that hath it . So that as Saint Iames saith in the last verse of this chapter , As the body , without the spirits , and life , and motion , is dead : euen so faith without works is dead also . In which regard , it behooueth all men to try and examine their faith , whether it bee a good faith , or a bad , a liuely or dead faith . To which purpose , I exhort you with the Apostle , Examinatio fidei . Try your selues , Brethren : examine your selues : knowe you not , that Iesus Christ is in you , except ye be reprobates ? So say I concerning your faith , Examine your faith Brethren , whether it bee a liuely or a dead faith you haue . Fides mortua non saluum facit . Iames 2.17 Knowe you not , that a dead faith cannot saue a man ? It behooueth then euery Christian to examine the state of his saluation , by his faith , and to stand fast in that liberty wherein Christ hath made vs free . If our temporall states were questioned , we would soon repair to counsell , for the repairing and amending thereof : should we not much rather take care to look into the state of our saluation , to knowe how we stand by faith ? For , as without faith it is vnpossible to please God : so euery faith wil not please him , nor bring a man into the fauour of God : for , Fides mortua inanis est . a dead faith is vaine and vnprofitable for a mans saluation .

What faith is it then that brings a man into the fauour of God ? A miraculous faith . Can a miraculous faith doo it ? which is a confidence of the minde , Defin . Fides miraculosa wrought by the holy Ghost in the hearts and mindes of some of God's selected people , whereby they were perswaded , that God would vse them as instruments for the performance of some miracle , as might bee for the glory of God , and confirmation of the truth of the Gospell of Christ Iesus . So by the hands of the Apostles , were many signes and miracles wrought . Acts 3. Peter & Iohn healed the Cripple by this miraculous faith . Fides auro praestantior . Aurum & argentum non habeo : Siluer and gold haue I none ; but such as I haue , I giue vnto thee : In the Name of Iesus Christ of Nazareth , rise vp and walk . By this faith also , 3 Kings . Elias restored the Shunamites childe to life : but this kinde of faith is a peculiar faith to some of the Prophets and Apostles , and was for the confirmation of their office , and truth of their doctrine ; and hath ceased long since , beeing not now in vse : for , wee must not look to be saued by doing miracles , but by a true , Christian , iustifying faith , which worketh by loue : for , though wee had faith , that we could remoue mountains out of their places , Fides sine charitate inanis est . 1 Cor . 13. and had not charity , it profiteth nothing . We must look after such a faith that workes by loue , to bring forth fruits of obedience and newnes of life , not for or after a miraculous faith , as the Prophets and Apostles had , and which ceased with them . And therefore most absurd and abominable is the practice of the Romish Impostours , The Iesuites would make good their relgion by miracles . the Iesuites I mean , who when they perceiue their Popish Religion questioned , which is against Scriptures , Councels , and Fathers , they go about to delude them by fained stories and lying miracles , and to confirm the truth of their doctrine by them which are no other miracles but the wiles of Antichrist , {αβγδ} . 2 Thes . 2.9 whose coming is by the working of Satan , with all power , and signes , and lying wonders . Of which kinde of men I may say , as sometimes Tacitus did of the Roman Augures , Tacitus . Dira furiarum c●… ors . Hoc genus hominum semper vetabitur , semper tamen in ciuitate retinebitur : This kinde of men are alwaies forbidden our city , and yet stil swarm in the streets thereof , In rabiem mens acta est . as may both bee daily seen , & may appear by the Proselites which they daily make , like themselues , the children of Satan . But , They can doo no miracles , except it had been by Gun-powder . leauing these to themselues and their miracles ( from both which God blesse this Land ) , let vs proceed to the third kinde of faith , which is now to bee considered , namely , a true , liuely , iustifying , and sauing faith . In which ye may first consider the definitum ; and then , the definition . Definitum . Fides , saith one , is a word of two syllables ; Prima à facto , secunda à dicto . Fides , Fides , quasi fac quod dicis . quasi fac quod dicis . Faith is a word of two syllables , implying both confession and action , and also a confidence ; as , Fides , Fides , quasi fido quod est . quasi fido quod est , beleeuing confidently that which shall come to passe heerafter . Hence the Greeks call it {αβγδ} , à {αβγδ} , persuadere ; Quintilian . vocat fidem persuasionem to be perswaded confidently of those things to come to passe heerafter , which God hath promised . Hence the Apostle doth define it from it 's effects and qualities , to be {αβγδ} , Heb . 11.1 Fides est substantia rerum sperandarum . the substance of things hoped for , the euidence of things not seen . Sometimes this word {αβγδ} is taken for one of the three Persons in the Trinity : and so the Councels haue decreed , vnam in Trinitate esse {αβγδ} , How this word {αβγδ} is taken . & tres {αβγδ} ; one essence or diuine nature , and three Persons . So , Deus est vnus & trinus . Unitas ad {αβγδ} refertur ; Trinitas , ad {αβγδ} . So Deus est Iehoua Elohim , vna essentia trium personarum : GOD is one essence in three persons . The Vnity hath reference to the essence ; the Trinity , to the persons . But heer the word {αβγδ} is taken for a substance of things hoped for , that is , for a personall & indiuiduall or instrumentall substance ; so that faith is {αβγδ} , a substance , id est , substantia instrumentalis : Iun . in sacrorum parallelorum libro on these words . for , as Iunius hath well noted on these words , Nemo potest Deo placere , quin hoc instrumento animum instructum habeat , eóque res speratas prehendat : No man can please God , vnlesse his minde bee instructed by faith , the instrumentall means whereby we expect things hoped for to come to passe , as if we had them in possession .

Aquin . on these words . Heb . 11.1 Aquinas therefore , on these words Fides est substantia , hath this distinction : Substantia consideratur , vel causaliter , vel praesentaliter , vel essentialiter : This substance of faith is to be considered either causally , or presentally , or essentially .

First , causaliter , id est , faciens in nobis substare res sperandas , making those things that are hoped for , to subsist in vs by faith .

Secondly , praesentaliter , per suam proprietatem , giuing a man a kinde of possession of those things we hope for , as if we had them really in possession already : for , The rare and secret property of faith . faith so representeth life euerlasting to the eye of the soule , by it 's secret , diuine quality and property , as if he saw it with his corporall eies . So did Abraham see the day of Christ : hee saw it , and reioyced .

Thirdly , essentialiter : Iun . idem in parallelorum libro . faith is a substance essentially , id est , essentia rerum sperandarum , the essence or being ( in part ) or things that are hoped for . Essentia enim beatitudinis nihil aliud est , quàm visio Dei , Iohn 17. The essence of beatitude is nothing else than the sight of God . When-as now wee see him as in glasse , Cor . 13 by faith , afar off , we shall behold him heerafter in his glory , not with other ; but with the same eies . Haec est vita aeterna , Iohn 17 vt cognoscant te esse verum Deum , & quem misisti , Iesum Christum : This is life euerlasting , to knowe thee the true God , and him whom thou hast sent , Iesus Christ . Aquin . paral . idem . Qui ergo habent principia huius scientiae et cognitionis , habent etiam substantiam eius : They that haue the beginnings and principles of this knowledge , haue also ( in part ) the substance thereof . Aquin . on Heb . 11.1 Therefore heer wee must learne by faith to draw neer to God , and he wil draw neer to vs , Iam . 4. But none can approach to God , but by faith , quia fides est lumen intellectus nostri , because faith is the light of our vnderstanding , whereby wee behold God by faith . Damas . orthod . fid . l. 4. Therefore Damascene , in his fourth Book orthodoxae fidei , vpon these words , Fides est substantia , hath well noted , Indubitabilis spes , tam eorum quae à Deo nobis promissa sunt , quàm assecutionis nostrarum petitionum : Faith is a most vndoubted and vniudged-of hope , both of those things which God hath promised vnto vs , as also of the obtaining of our requests wee make vnto God by faith . So then , Fides non solùm est inuisibilis , Aug. de verb . Dom . sed etiam inuisibilium : Faith is the intellectuall and inuisible substance of inuisible things ; and so visible by faith , Aug. retract . as if we saw them with our corporall eies . Nam inuisibilia intellecta , quae fide conspiciuntur , multò certiora sunt , quàm ea quae corporis sensus cernunt : Those inuisible and intellectuall things are as certain , as those that we behold now with our eies . And therefore doth the Apostle in the ensuing words call faith , The euidence of things not seen . Heb . 11.1 Faith is the euidence of things not seen The school of God and nature are of two contrary qualities . In nature's school , wee first see , and then beleeue : Thomas , Iohn thou beleeuest , because thou hast seen : but blessed are they that see not , and yet beleeue . In Christ's school , wee first beleeue , and then see ; or by beleeuing we see intellectually , Iohn 8. which afterward we shall behold really . Heb . 11.13 Faith sees afar off . So Abraham by faith saw the day of Christ : and the Fathers saw things afar off , and beleeued them , and receiued them thankfully , and confessed , that they were strangers and pilgrimes on the earth . We see then heer the secret and rare property and quality of faith , to bee the substance of things hoped for , and the euidence of things not seen . And this word , euidence , is most proper also to illustrate the power of faith . For , Simile . If a mans state be questioned , he must shew euidence . as hee that layeth claim to a house or piece of land , if the state or title thereof be questioned , must shew his euidence , by what tenor or right hee holds the same : so hee that will lay claime to heauen and his heauenly inheritance , Faith and the Earnest of the Spirit is our euidence for saluation . hath no other euidence to shew for it , but this euidence of faith , and the Earnest of the Spirit of God , which begetteth this confidence in the hart and soule of man , whereby hee may assure himself of the fauour of God , and bring him selfe into the fauour of God by faith . Text . For , without faith , it is vnpossible to please God .

Now therefore hauing shewed the properties of faith , let vs grow vp in this grace , and learn from the words of the Text , this position also ,

Posi . No man can please God without faith , with any thing that is in him . That no man , nor any thing that is in man , can bring him into the fauour of God , if faith be absent .

For proof heerof , let vs look into man , into the whole man , into his soule and body . As it was said of Ierusalem , Look thorow Ierusalem : look thorow the streets thereof : see if there be any that feares God : Look thorow mans soul and body . so look thorow man : look into his soule , and the streames and faculties thereof : see if there bee any thing there worth the beholding : The naturall man discerneth naturally . look into his vnderstanding and reason , his will and affection , and you shall see the miserable estate & condition of man . For , is not mans vnderstanding , in the Fall of Adam , 1 cor . 2.14 {αβγδ} . so darkned , that The naturall man perceiueth not the things that bee of God ? for they are foolishnes vnto him , neither can hee knowe them , because they are spiritually discerned , as the Apostle plainly sheweth in the first to the Corinths , A reason heerof the second Chapter , and the foureteenth Verse . For , the whole man , in Adam's Fall , was throwne down from all heauenly disposition of minde : and so he remaines , Eph. 2.8 vntill hee bee illuminated by grace through faith . For , by nature , is not the will of man flat against the will and righteousnesse of God ? Can man , by nature , either vnderstand , will or desire any thing that is holy or good , The old Philosophers , by all their wisdome , could not please God . vnlesse it bee by the illumination of grace ? Ask the Philosophers in Saint Pauls time , if they could , by all their vnderstanding and naturall knowledge , bring themselues into the fauour of God ; and they wil all return a verdict vpon this case heer handled in my Text , that , Without faith , Text . 1 cor . 3.19 Comprehendam sapientes in astutia eorum . it is vnpossible to please God . For , it is written , I will destroy the wisdome of the wise , and cast away the vnderstanding of the prudent . {αβγδ} {αβγδ} ? Where is the Scribe ? 1 Cor . 1.20 Where is the wise ? Where is the disputer of this world ? Hath not God made the wisdome of this world , foolishnes ?

Is there any thing in the minde of man , whereby hee can please God ? Can a man's wit please God ? The wit of man , without faith , can doo nothing . Wit is an excellent iewell of nature , if it be well vsed : but if it be abused , as the Israelites abused their iewels by making of them a molten Calf , then it becomes odious and abominable .

Ask Ahitophel , if his actiue head and crafty wit could bring himself into the fauour of God , and hee will returne an Answer , that without faith it is vnpossible to please God . Text .

No feature of nature , or riches , can bring a man into Gods fauour . Can a man's or woman's beauty or feature bring them into the fauour of God ? Ask Absalon , if his golden locks ; or Iezabel , if her painted face ; or Nabal , with his flocks of sheep ; or the rich Glutton , with his delicate diet and rich array ; if these , or any of these could bring them into the fauour of God ; and they will all giue this verdict , for the truth of my Text , that without faith it is vnpossible to please God . Text .

By what then shall a man seek to please God ? There are many gifts and graces in man , Nothing but faith , or that which springs from faith , can please God . whereby Almighty God is said to be well pleased with him ; as , with charity , good works , humility , patience , and such like : but euen all these also spring from faith . For , Whatsoeuer is without faith , is sin . Rom. 14 For , faith is the root of all vertues that are in a man : they are all said to spring from faith . All our charity springs from faith . Quantùm credimus , tantùm diligimus : Greg . hom . 22 on Ezek . Looke how much faith wee haue , so much loue and charity wee haue . No faith , no loue : for , as Augustine saith , Vbi fides non est , Aug. cont . Dona. non potest esse charitas : Where there is no faith , there can bee no loue nor charity at all in a man . Hence it is , that the Apostle exhorts , vt fides vestra fundata sit in charitate , that your faith be rooted in loue , that ye may be therby able to comprehend , with all Saints , what is the breadth and depth of the wisdom and loue of God : for , without these , faith and loue , we can do nothing , and we our selues are nothing . All our iustice springs from faith . Tullie , the Heathen Oratour , Cicero . could say & call fidem , fundamentum justitiae ; faith , the foundation and ground of iustice . And Ambrose saith , Ambr. de vocatione Gentium . fidem genetricem esse bonae voluntatis & iustae actionis , faith to be the cause and means of all good affections & actions . Yea , all our good works spring from faith . As the branches and fruit of a tree spring all from the root : S●… e . so all our works spring from faith , which is the root of them all . Therefore Chrysostome saith , Chrys ser . de fide & Spir s●n●io . veram fidem plenam esse bonis operibus , that a true faith is euer full of good works , & alwaies ready to shew it self , either in intention or action . Therfore are works necessary to saluation ; tho not simpliciter , yet secundum quid . They are necessary , ●… emni . in exam . de operibus . as one hath well noted , triplici respectu ; ratione mandati , ratione nostri , ratione proximi : works are necessary in a threefold respect ; in respect of God's Commandement , in respect of our owne soules and consciences , in respect of our neighbours wants .

1 In respect of Gods commandement , good works are requisite and necessary to saluation : for , what more necessary , than God's Commandement ? For , GOD hath commanded vs to bring forth fruits worthy of amendment of life : and euery tree that brings not forth good fruit , Mat . 3. is hewne down , and cast into the fire . Therefore saith our Sauiour , By their fruits ye shall knowe them : by their works ye shall discern their faith . For we are his workmanship , saith the Apostle , created , Eph. 2. in Christ Iesus , vnto good works , which God hath ordained , that we should walk in them . So that good works are God's Ordinance & Commandement ; than which , nothing is more necessary . Therefore works are necessary to saluation , in respect of the Commandement .

2 They are necessary in respect of our selues , vt testentur de fide nostra , Works , necessary for our selues . as they bear witnes to our selues , that our faith is good , because we see an inclination and desire in our selues to good works : for , how can we satisfie our selues , that our faith is good , when our works be vile & naught ? Therfore no good workes , no good faith ; no good fruits , no good tree .

3 Works are necessary in respect of our neighbours wants , to feed the hungry , Mathew 25 The works of mercy . to clothe the naked , to visit the sick , to comfort the afflicted , and to doo to others that are in distresse and misery , as we would our selues be done vnto , if we were in such case .

In all which three respects , are works necessary to saluation . Christians are the trees of the Lords garden . And therefore we that are the trees of the Lord's orchard , and of his owne planting , must answer his expectation to be fruitful . He plants no Sicamor-tree , no vnfruitfull tree in his garden , but such as bear fruit : therefore , if we bee fruitlesse , he will cut vs down , that we cumber not the ground . Wee , that are the choisest vines of the Lord God of hostes , must bring forth grapes as may be pleasant to his taste ; not the sowre grapes of our corrupt nature , Esay 1. but good and pleasant grapes , to the glory of him that planted vs , and to the comfort of our selues and our brethren .

Exhortation . Therefore now let vs shew our faith by our works , by our charity to God and man . To this purpose the Apostle Saint Iames exhorts , Iames 2. Shew mee thy faith by thy works . Shew me the tree by his fruits . Shew mee the fire by his heat . Similitude . Shew me the man by his moouing . If the tree beare no fruit , it is eyther dead or naught . If the fire giue no heat , it is out , or neer thereunto . If the body mooue not , it is lame , sick , or neer to death : so if a Christian bee not fruitfull in good works , he is in the sight of God as a dead tree . If he giue not warmth and heat of his charity to others , he is as a painted fire , which warms not a man . If he moue not in all charitable affections and actions towards his neighbour , hee is as a paralytick man , or taken with some spirituall Apoplexie or deadly disease in his soule . Mathew 7 Therefore by their fruits yee shall knowe them , was our Sauior's Rule . And it is an infallible Rule , Where there are no good fruits , there is no good tree : where there are no good works , A sauing faith is fruitfull . there is no good faith . We say with Saint Paul , Faith iustifieth without works : sola fides justificat , onely faith doth iustifie a man : but it is a true , liuely , iustifying and sauing faith , which doth accompany good works ; A dead faith is vain and vnprofitable . not a dead faith , which is vain , idle , and vnprofitable for a man's saluation : for , such a faith cannot saue or help a man at all . Iames 2.14 . Can faith saue a man , saith S. Iames ? that is , can a dead faith saue a man ? No surely : for , that which is dead in it selfe , how can it giue life to another ? But the Apostle saith plainly , that faith without works is dead in it self . Iames 2.17 So that as formerly wee haue learned , Without faith it is vnpossible to please God : so now wee learn , Without such a faith as hath works , it is vnpossible to please God . Let vs then shew our faith by our works : let vs , like good trees , bring forth good fruit to the glory of God , comfort of our selues and brethren . Lucius , Lucius dialog . in his Dialogues , reports of the heathen gods , that they chose euery one of them a tree according to his liking ; Iupiter , the Oak for his strength ; Neptune , the Cedar for his talnesse ; Venus , the Popler for whitenes . But our God , the God of gods , and Lord of lords , hath chosen vs vnto him self , Ephes . 2 a people zealous of all good works . We are his workmanship in Christ Iesus , created vnto to good works , saith the Apostle ; {αβγδ} , recreated vnto good works : for , so doth the word in the Originall imply . We are Gods workmanship in Adam and in Christ . Wee are his workmanship in Adam and in Christ ; in Adam , vt simus ; in Christo , vt justi & sancti simus : in Adam , to bee men ; but in the second Adam , Christ Iesus , to bee iust men , good men , righteous men , sanctified men , holy men , holy ones of God , to do his will , to bring forth fruits , to seek his glory . Lux vestra ergo sic luceat : Mathew 5 Therefore let your light so shine before men , that they may see your good works , and glorifie your Father which is in heauen . God , in the creation , did separate light from darknes : wee may not , in the state of regeneration , ioine the works of darknes ( as , enuying , strife , and disobedience ) with the light of faith . Christ saith to his , as the Lord of the Vineyard said to his seruants , Quìd statis otiosi ? Why stand yee idle ? why seek yee not to please God by faith , and by such a faith as hath works ? In the creation , Genesis 1. euery tree brought forth fruit after it 's kind . Faith is the tree : good works are the fruit . As then , if it bee a good tree , it will bring forth good fruit : so if it be a good faith that we haue , it wil bring forth good fruit , good works to the glory of God , and comfort one of another .

And thus haue I shewed you the way to serue and please God , that it must bee by faith , and by such a faith as must bring forth good works . For , without faith , that is , Text . a iustifying faith , which doth accompany good works , it is vnpossible to please God . That therefore wee may all become the seruants of God , not in outward profession onely , but in Christian conuersation , let vs labour daily for the increase of our faith . Let vs say to Christ , as the disciples did , O Lord increase our faith . If they had need then to pray for the increase of faith , surely we now in these daies haue much more need to say , to pray , and to cry to God , O Lord increase our faith . And let vs , finally , if we desire to please God by faith , and without which it is vnpossible to please him , shew also our faith by our works , to the glory of his holy Name , and furtherance of our saluation in Iesus Christ ; that , when he cometh , he may say vnto vs , Euge , Mat . 25.21 bone serue : Well done , faithfull seruant : enter thou into thy Master's joy . To which vnspeakable ioy , where is all true ioy , and pleasure on his right hand for euermore , he bring vs all , for his Son's sake , Christ Iesus , our Lord and onely Sauiour : To whom , with the Father and the holy Spirit , &c.

FINIS .