hand of Herod How much more ought and will that man who is assured of Gods fauour and loue towards him for euer admire the mightie power vnspeakeable goodnes and rich mercie of God who hath deliuered him from the pit of Hell from the power of Satan from the curse of the law and from the waiting for of all the wicked Deuils and damned Spirits and hath translated him into the kingdome of his deare Sonne And if hee daily consider his vnworthines and and renued sinnes hee shall see more cause to wonder euery day then at the first if comparison may be made in such a case and to renue his repentance care watch and resolution to better his obedience For is it not to be wondred at that God pardoneth the sinnes of his children daily and continueth his mercie towards them and the sence of his loue euen vnto the end Who can thinke vpon his slippes and infirmities which breake from him euery day for which the wrath of God is iusty prouoked against him and withall remmeber how God is pleased to spare him to grant him accesse into his presence and to afford vnto him the sence of his loue but he must needs be astonished at the enioyment of so great and incomprehensible so large and long-enduring kindnesse his heart must bee enflamed with loue and enlarged in praises still more and more his affections raised to striue against sinne and set vpon the workes of holinesse and righteousnes wherevnto they are designed euery day more and more Assurance of sauation then doth not beget securitie but quickeneth to more sincere setled and constant obedience nor it is possible that a Christian should hold his assurance longer then he doth follow cherish and feed this heauenly affection in himselfe CHAP. IX Faith is grounded vpon the word of God not vpon the authoritie of the Church and resteth vpon God in Christ not vpon the Saints militant or triumphant §. 1. § 1. TThe Schoolemen diuide the obiect of faith into the materiall obiect and into the formall The materiall are the Articles or things belieued The formall is the foundation and last maine principle whereupon faith relieth or that whereinto the assent which yeeldeth vnto the matter belieued is resolued In which sence the obiect of faith is all one with the foundation or ground work of it But howsoeuer we vnderstand it whether for the maine reason last resolution of assent or for that whereupon our confidence leaneth relyeth resteth the authoritie of the Church cannot be the ground nor the Saints tryumphant the obiect of faith diuine The Authoritie of the Church cannot be the ground of faith 1. Thess 2.13 2. Tim. 3.16 We belieue that God hath his Church but we neither belieue in the Saints militant nor triumphant The ground or foundation of faith must bee some thing which is purely and simply diuine admixt with no errour yea subiect to no errour the indubitate word and reuelation of Christ the diuine and prime veritie reuealed by inspiration But the word of God alone is purely and simply diuine admixt with no errour the Church is subiect to errour neither hath it any truth immediately or by diuine inspiration Rom. 11.20 but by second meanes the authoritie of the Church is a thing create distinct from the first veritie The immortall seed whereby wee are regenerate and made faithfull is the onely formall principle or ground of faith The word of God alone is that immortall seed Therefore the word of God alone 1. Pet. 1.13 is the onely formall principle of faith And euen as in Husbandrie although diuers instruments and meanes bee requisite and necessary to wit plowing sowing c. yet the seed is the beginning and sole immediate cause of the graine spinging vp euen so in the spiritual plantation of faith in which our soules are liuing fields the immortall seed which the Apostles first preached and afterwards committed to writing produceth faith as the sole principle immediate motiue and formall obiect of faith as the ministerie authoritie and calling of the Church produce the same as the adiuvant and instrumentall cause or as the meanes of applying the word and seales thereof but not as the first principle Whatsoeuer credit the Church hath it receiueth the same from the Scriptures as is acknowledged by some of our principall Aduersaries and confirmed by the Apostle who saith Ephes 2.20 We are built vpon the foundation of the Prophets and Apostles The present faith of Christians is of the same kind with the faith of the Prophets and Apostles But the faith of these holy men was sounded vpon immediate diuine reuelation and not vpon the authoritie of the Church § 2. Herein the Romanists faith differs from the faith of ancient Christians for the Saints who liued of olde grounded their faith vpon the pure and faithfull Word of God § 2. The Papists make the Popes authoritie the only ground of Faith as vpon a sure foundation but the authoritie of the Pope whom they call the Church virtuall is the first ground and last resolution of the Romanists faith Indefinitely or indeterminately they teach whatsoeuer God hath spoken is most true in that sence wherein hee meâ—nt it But if we descend to any determinate speeches written or vnwritten either acknowledged or supposed for God Word the present Romish Church doth take vpon her absolutely to iudge of all and euery part of them If wee speake of that Canon of Scripture which wee haue the sence or interpretation of any text any article of faith concluded out of it the onely cause they doe or can belieue them infallibly is the Popes infallibilitie that commends them The Churches or Popes proposall is not only a condition requisite but the remonstratiue root the immediate cause and reason of their belieuing diuine reuelations And if it bee a reason why they belieue them and sway the minde to embrace the truth then it is the proper efficient cause of beliefe According to their doctrine the orthodoxall answere to this Interrogation Why doe you belieue the doctrine of the Trinitie to be a diuine Reuelation is because the Church proposeth it to me for such But he that admits this answere for sound and Catholike and yet den es the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered the light of nature by admitting too artificiall subtiltie into his braines Whatsoeuer it be Cause Condition Circumstance or effect that truly satisfieth this demand Why doe you belieue this or that it is a true proper cause of our beliefe though not of the thing belieued We must here obserue that there is a twofold resolution One of the things or matters belieued or knowne into theâ—r first parts or elements Another of our beliefe or perswasions concerning them into their first causes or motiues In the one the most generall or remotest cause In the other the most immediate
with all benefits past and to come which it pleaseth God to bestow vpon his people in Iesus Christ are the matter about which faith is exercised but as it iustifieth Christ is the full and adequate obiect of beliefe as our reasonable soule doth see in the eye heare in the eare digest in the stomake but doth not reason as it doth these things but onely as it conceiueth and discourseth within vs. The Obiect of Iustifying faith two-folde 1. Generall So that according to the twofold consideration of iustifying faith the obiect of it is twofold Generall and Speciall 1. The Generall obiect is the whole truth of God reuealed vnto vs in his word containing all Histories Doctrines Commaunds Threatnings promises of what kinde soeuer True faith respecteth the whole word of God True faith respects all this and onely this Only this because diuine reuelations only be of certaine and infallible truth which cannot deceiue and whereunto men can safely giue vnlimitted and absolute credite All this because euery parte of diuine inspired truth is worthy of all Beliefe and reuerence and so there is nothing contained in Scriptures threatning promise precept admonition exhortation prophesie or historie which falls not in some degree or other within the compasse of sauing Faith God who cannot lie hath propounded to men for truth and to be belieued whatsoeuer is deliuered in Scriptures and so it is a matter of faith but so farre forth only as it is intended to be held for true by the holy Ghost the Authour of the Scripture There is no doubt to be made but whatsoeuer is registred in the Historicall Bookes of holy Scripture by way of report is to bee taken for true in respect of storie that wee may not doubt whether those things were done or said which are there reported to be done or said But in these bookes wee haue some worthy speeches of godly men and some leud and blasphemous words of profane and wretched men The former are to be acknowledged to bee for the truth of God euery way the later must be acknowledged to be truely reported As for example it is true that Iacob vttered those prophesies of the twelue Patriarks his sonnes Gen. 44.1.2 and it is also true that those prophesies of his were the very truth of God It is as true that Rabshaketh deliuered those blasphemous threatnings against the Lord and his people 1. Reg. 18.30 and 19.5.6 but it is not true that those words came from God as Iacobs did so Iacobs were to bee taken as euery way true truely related and the truth of God Rabshakeths onely as truely reported from his mouth but in themselues blasphemous § 3. Thus faith yeeldeth firme and absolute assent to all diuine historie §. 3. 1. The historicall part as the doctrine of the as containing a certaine and sure relation of those things whereof they intreate and to whatsoeuer came from God as euery way true and to bee receiued nor doth it barely assent to the thing spoken as true but moueth and stirreth affections according as the nature of the thing belieued should and ought to worke Through faith wee vnderstand that the worlds were framed by the word of God not barely giuing credit to Moses relation touching the creation of the world but looking vnto the wisedome goodnesse and power of God whereby the heart is moued to feare reuerence and submission That faith Creation Heb. 11.3 which is deepely fastened in the heart and beholdeth the true God the creatour and Gouernour of all things as his power bountie and vnderstanding shineth in his workes that saith inciteth to humilitie reuerence loue and worship of God Through faith wee vnderstand that God hath protected and preserued and blessed his people from time to time Prouidence afflicted them when they went astray deliuered them out of the hands of their persecutors when they humbled themselues and sought vnto him inclined the hearts of their enemies to shew them fauour confounded those that rose vp against them and mercifully performed all his promises in the fittest season and where this firme beliefe is planted it begetteth a constant and well-aduised resolution to draw neere to God and cleaue to him in all conditions prosperitie and and aduersitie sickenes and health freedome and trouble when religion is fauoured and when it is persecuted because saluation is of the Lord Psal 73 24 27. he will guide his people by counsell and afterward receiue them to glorie but they that are farre from God shall perish they that goe a whoring from him shall be destroyed Mans miserie by sinne What the Scripture teacheth of the miserie of all men by sinne the vanitie of Minde and corruption of nature that faith receiueth and thence followeth selfe-deniall and renunciation of all trust in worldly meanes The H gh and profound mysteries of godlinesse Misteries of godlinesse which the naturall man perceiueth not accounteth foolishenes faith imbraceth with admiration ioy delight and affection answereable to the nature of the doctrine into which we are deliuerd Beliefe of Gods power wisedome grace loue and mercie manifested in Iesus Christ doth frame the image of God or Christ in our mindes and proposeth it as a viâ—ible patterne for our imitation in all our workes thoughts and resolutions and stirreth vp to workes of pietie iustice mercie long suffering and the like § 4. Besides â—he promise of forgiuenesse of sinnes in and through the bloud of Christ §. 4. 2 The promises concerning there be many other pretious and rich promises spirituall and temporall concerning this and the life to come all which as proceeding from the same fountaine of truth faith doth rest vpon and imbrace and that so much the faster as the promises be more excellent There is a mutuall relation betwixt God promising any good blessing in Christ and the fai hfull soule putting forth it selfe to imbrace grace offeâ—ed For faith hath not only eyes by which it doth see the good promised but hands wherewith it doth lay hold vpon the good things bestowed and the more excellent the good which is reached vnto vs in the word of promise is the closer doth faith sticke vnto it the stronger doth it hold it Men are credulous in thingâ— that may concerne them in their name goods or life and the more weightie the matter the more earnest they be in seeking resolution and the stronger hope or feare it begetteth in them 2. Cor. 1.20 All the promises of God be yea and Amen sure in themselues certaine to the belieuer and therefore hee cannot but receiue them with closer and stronger repose and adherence the more he doth apprehend their goodnesse and worth Amongst the greate and more principall promises those are to bee reckoned Sanctification which God hath made concerning our Sanctification by his holy Spirit that hee will inable them that belieue to bring forth fruits of amendment and perfect the good worke
Iesus Christ how can we be perswaded touching his gracious pleasure till we be acquainted with his word whereby he hath declared it How can I belieue or certainly know that a friend will doe me this or that good turne vnlesse I haue his word or promise to that effect no more could we euer know or bee perswaded that God would forgiue our sinnes or shew mercie vpon vs should hee not by his Word signifie and make knowne the same Rom. 10.8 Iohn 12 6. Marke 1.15 Rom. 1.16 Isay 53.1 The Word is the Word of faith propounding things to bee belieued and commanding vs to belieue The Gospell is the word of the kingdome the power of God to saluation the arme of God Faith is the mother of Prayer Encreased by Prayer and the vse of the Sacraments Prayer a meanes of the increase and conseruation of faith The Sacraments doe confirme conserue and increase faith begunne but the Word only is the instrument to beget faith Two things are here to be looked vnto First that we seuer not what God hath ioyned together Secondly that we attribute not to the instrument what is proper to the Authour For the Word by the Ordinance of God is appointed to represent to our mindes what it is ordained to signifie and by it as an instrument it pleaseth God to worke but the whole force efficacie and power doth flow from God and he that created man at the first Marke 16.20 1. Cor. 12.6 is his restorer to life eternall If it be demanded why doe not all belieue that heare the Word Why all doe not belieue that heare the Word The answere is Mans wilfulnesse is the fundamentall radicall prime cause of obstinate vnbeliefe and he belieueth not because he will not belieue which disposition the will hath of it selfe by nature But the reason why one belieueth and not another is because the Holy Ghost doth not inwardly teach all men but whom he will and ioyne his efficacie to the Woâ—d preached and heard in whom he will The cause of this his will we are not bound to render we cannot render but must rest in the good pleasure of God Though faith be the gift of God men must vse the meanes to obtaine it And though no man doe belieue by the externall hearing of the Word vnlesse the inward operation of the Holy Ghost regenerating and giuing faith doe accompany it yet must all men giue attendance to the hearing of the Word preached and diligent reading because it is the meanes that God hath ordained for the begetting of faith and by precept diuine they are thereunto obliged Neither shall it excuse any man to say hee could not belieue and if he should make triall his endeauour would be in vaine Such friuolous pretences shall nothing auaile before God The lesse able wee are to belieue of our selues the more carefull should wee bee to vse the meanes that God hath ordained that we might obtaine it Marriage was neuer held superfluous or vnnecessary for the propagation of mankind because the reasonable soule is not generated by our parents but immediately created and infused of God That faith is the sole gift of God wholly infused not partly acquired by vs should rather incite then any way abate our endeuours for attaining it For faith is not giuen but in the vse of the meanes and though he giue not faith vnto all men he violently withholds faith from no man that seeketh it but denieth it iustly to them that willingly preferre the pleasures of sin before the pearle of the Gospell And as Christ infused not humane life into trees stockes and stones but into bodies passiuely organized and figured for the fit habitation of the humane soule so neither doth hee ordinarily bestow supernaturall grace on euery one that hath a reasonable soule but on such onely as are by him passiuely prepared for it The conclusion is that wee must waite daily at the posts of Wisdomes gate meditate seriously vpon the Word of life and nourish the motions of Gods Spirit as the meanes whereby faith is begunne and increased in vs. CHAP. III. Of Iustifying faith what it is and what things are implied therein § 1. IVstifying faith presupposeth the knowledge of God and Christ §. 1. Faith presupposeth knowledge of the precepts of the word and promises of the Gospel Knowledge is an antecedent if not a part of faith Knowledge I say not of the reason and nature of the th ngs but of reuelation which rests in the meaning of the testimonie distinctly vnderstood The things which God commandeth vs to belieue exceed all naturall capacitie cannot be knowne in their essence and properties as things naturall are by the light of reason But euery belieuer must know it to be the Word of God which he receiueth and what is signified thereby and the things to be as they are reuealed though he cannot comprehend the reason or causes of them Iob 19.25 Iohn 17.3 2. Tim. 1 1â— 2. Tim. 2.7 Acts 26.18 Mat. 11.25 26. Ephes 1.8 â— Iohn 6.15 1. Iohn 4.16 Knowledge is put for faith as that which euer accompanieth it When God enricheth men with faith he is said to open their eyes to reueale vnto them the misterie of his will and they are said to bee taught and instructed of him Out of question faith is a most wise grace making them that be endued therewith wise vnto saluation and that euident to the belieuer which of it selfe is incomprehensible In faith historicall there must be knowledge of the historie and truth of the Gospell much more in faith Iustifying There is such relation betwixt Faith and the Word Iohn 20.21 Rom. 10.17 Esay 55.3 Col. 1.6 2. â— Ephes 1.12 that without the Word there can be no Faith as the foundation being taken away that which should bee built vpon it cannot stand The order whereby men are brought to the faith is this first they heare and then they belieue Faith is an assent to the truth and promises of God But no assent can be giuen to a thing vtterly vnknowne What is more absurd then to dreame of a blinde assent to wee know not what to a thing wee neuer heard off Howsoeuer faith apprehends mysteries not to be inquired into yet the proposition and doctrine of all the Articles of faith must be distinctly conceiued Popish Obiections preuented that a man bee able to vnderstand what they are If a man cannot giue a reason of the thing belieued hee must be able to giue a reason of his beliefe 2. Cor. 10.5 Bellar. de Iustif lib. 1. cap. 7. Faith captiuates our vnderstanding vnto the obedience of Christ but is not ignorant of Christ or of his doctrine It giueth credit and submitteth to the truth acknowledged though it seeme absurd to carnall reason but it cherisheth not ignorance of diuine mysteries exceeding all humane capacitie It subiecteth reason to the doctrine of God and his reuelation but
translated from death to life is also endued with the grace of loue Hee that belieueth is in the light and abideth therein But no man is in the light 1. Iohn 2.9 10. who loueth not Faith and Hope be inseparable But it cannot bee but wee should loue those things which we alreadie know embrace taste and hope to bee singularly good Faith receiueth and resteth vpon the mercie of God as our soueraigne Good But it is not possible for a man truly to know and embrace the chiefest good and yet to with-hold affection from the loue of it It is faith which setting God before vs such a one as hee is wise mightie iust mercifull louing and gracious towards vs enamoreth our hearts and stirreth in vs affections correspondent to his grace neither is there any sparke of true loue which is not kindled by this meanes Wee loue God because he loueth vs first 1. Iohn 4.19 But nothing can season and affect the heart with the serious consideration and sweet taste of Gods mercie and fauour but faith only In nature wee see nothing can moue in desire to this or that till first it hath â—pprehended it louely and it cannot but moâ—e when it hath soundly tasted of it goodnesse So our affections cannot in loue moue to and vnite themselues with God till by faith we know him to be an amiable obiect for vs sinners to embrace and when wee haue soundly and truly tasted how good and gracious the Lord is we cannot but loue and affect him intirely Faith is an obsequions and affianced acknowledgement of the truth of Gods promises But hee that doth after that manner acknowledge the truth of God in Christ is both inwardly affected towards God and desirous to put forth the same in all duties of holinesse and righteousnesse Titus 2.11 12. The doctrine of grace which bringeth saluation teacheth vs to denie vngodlinesse and worldly lusts and to liue godly iustly and soberly in this present world which being embraced by faith doth leauen euery facultie Popish Obiections preuented 1. Cor. 13.2 Bellar. de Iustif lib. 1. cap. 15. Rhem. annot in 1. Cor. 13.2 and season it in such sort as the seuerall affections will readily moue at the command of faith When the Apostle seperates faith and loue saying If I had all faith so that I could remoue Mountaines and had not loue it profiteth me nothing hee speakes of that perswasion and confidence in the extraordinarie promises of God whereby the parties endued therewith weâ—e inabled to doe miracles And the word All noteth manifestly the highest degree of doing miracles That whereas some had faith to doe some miracles and not other some the Apostle sheweth that if he had such a miraculous faith that hee could doe all miracles and haue not loue it were nothing This is cleare in that the Apostle reckoneth faith miraculous amongst the gifts of the Spirit in the precedent Chapter and by the example or instance of mouing Mountaines 1 Cor. 12.9 which our Sauiour noteth as a Master miracle amongst others He saith 1 Cor. 13.2 Math. 7.20 Luke 17.6 Bellar. de Iustif lib. 1. cap. 5. Sect. deinde If I had All knowledge not vnderstand ng iâ— simply and absolutely of all kindes of knowledge but of the gift of knowledge and so by All faith he meaneth not all kinds of faith but all faith of miracles Vniuersall propositions must bee limited according to the subiect matter vnlesse we will runne into manifold absurdities And that the faith he speaketh of was not fitly qualified to Iustification appeareth in this that it did not command but rather was subordinate to their vain-glorious humour Looke as their confidence was greater in the power and extraordinarie promises of God the more were they puffed vp boasting in themselues insulting ouer their brethren whereas if their affiance had beene well setled vpon the mercie of God in Christ and had rightly spread it selfe to the seuerall branches of holy truth it would haue inclined yea constrained them to serue one another in loue and bend their gifts to the edification of their brethren which whilest they doe not but rather turne their gifts to the seruice of their lusts and the dishonour of God it is euident they belieued not vnto righteousnesse But by what faith should these Corinthians haue come to know and rightly to value Christian loue The same by which they wrought wonders or some other If the same a So Bellarmine seemes to dispute vbisupra â— 5. Augustinus then faith is true though separated from loue If some other the Apostle in all congruitie should first haue exhorted them to embrace it otherwise he had commended the beautie of Christian loue but vnto blinde men Besides if it be some other then by that grace of faith whereby they rested vpon the extraordinarie promise and power of God they had neuer beene able to discerne betwixt good and euill or to behold the worth and dignitie of Christian loue and kindnesse though neuer so wel-rooted in their hearts To this question it is directly answered That the exercise of loue was to bee raised in these Corinthians hearts by faith for common offence and qualities the same with that whereby they wrought miracles but by the same faith rightly set deeply rooted taking better in the heart diffusing it vertue into the seuerall faculties spreading it selfe vniformely vnto the particular branches of Christian duties directing the affections vnto spirituall obiects and fixing them fastest vpon such as it adiudgeth best and most effectuall to the edifying of themselues and others In lustifying faith two things are to be considered the common nature or substance and the specificall nature plantation and soueraigntie For faith historicall and Iustifying agree in this that both the one and the other is an assent to diuine truths grounded vpon the authoritie of the reuealer Faith temporary and Iustifying agree in this that they receiue the word and rest vpon the mercies of God but in radication soueraigntie and working and so in speciall nature sauing faith differeth from other kinds The seed which fell by the high way side in stonie ground among thornes and in good soile was one and the same and in most of these grounds it tooke not alike in all kindly in the good soyle alone The common nature of faith is to receiue the Word which some receiue by bare assent of vnderstanding others by sleight and superficiall confidence which vanisheth away but the doctrine of life taketh kindly in the honest and good heart which embraceth it soundly with vnfained and wel-rooted affiance Iustifying faith is discerned from the other kinds not by this that it receiueth the promises which they doe not but it receiueth them in another manner and degree with firmer radication in the heart which is the seate of the affections that it might season them and subiect earthly desires to the affectation of heauenly things Amongst the chiefe Rulers of
vnfainedly embraceth Christ and resteth vpon him be euer at vncertainties whether hee doth belieue or no The heart vnregenerate is deceitfull and wicked aboue all things Ier. 17.9 Bellar. de Iustif lib. 3. cap. 8. sect Huius argumenti To bee in the faith is to haue faith in them Rom. 8.1 5.9 Ephes 3.17 1. Iohn 4 16. Rom. 8.8 2. Cor. 13.5.6 Ephes 3.17 the heart regenerate is true and faithfull In respect of the exact measure of grace and strength the regenerate are oft deceiued but of the truth of grace they may bee assured in some particular resolutions they bee ignorant of their owne hearts but of their generall purpose they may firmely and truly be peâ—swaded Paul bids vs to proue and trie our selues whether we haue not that faith by which Christ dwelleth in our hearts which worketh by loue which is the faith of such as are accepted with God are purged from their sinne and are become Temples of the Holy Ghost intimating that by examination it is to bee discerned and knowne whether wee belieue And if wee may know that wee haue faith whereby Christ dwelleth in vs by his Spirit Râ—em annot in 2. Co. 13.5 sect 1 and wee in him then may wee know also that wee haue repented truly of our sinnes for faith and repentance be inseperable companions and who so hath the one hee cannot be destitute of the other It is one thing to repent another to belieue but these two liue and dwell together that if one be wanting there is neither in truth § 7. They obiect further It sufficeth not to belieue vnto saluation §. 7. Bellar. de Iustif lib. 3. cap. 6. Acts 8.37 but a man must belieue with his whole heart which no man say they can certainly affirme Indeed faith sincere vpright and wel-rooted is required on our parts to Iustification 1. Tim. 1.5 but not absolutely perfect in degree without weaknesse or defect And this may be knowne by him that hath it else could not the Eunuch haue answered I belieue nor Dauid haue promised Acts 8.37 38. Psal 86.12 138.1 Psal 119.10.69 I will praise thee O Lord with my whole heart with my whole heart haue I sought thee But in these and such like passages the a Psal 119.2 Deut. 4.29 Ier. 29.13 2. Chron. 15.15 Prou. 3.5 whole heart noteth the integritie b Psal 73.1 57.11 28.6 7 and vprightnesse of the soule not the perfection of grace without any infirmitie or defect as on the contrarie a fraudulent or hypocriticall heart is called c Psal 12.2 an heart deuided and the whole heart is opposed to a fained and hypocriticall heart as the Lord complaineth by his Prophet d Ier. 3.10 Iudah hath not returned vnto me with her whole heart but fainedly And thus wee shut vp this first reason That which the Scripture saith to pertaine to all and singular Belieuers Luke 7.50 Marke 16.16 that euery Belieuer may certainly assure himselfe of by faith But the Scripture sheweth remission of sinnes to pertaine to all and euery Belieuer Againe What we are taught to aske of God in Prayer and haue a promise to obtaine that by faith wee may bee assured to obtaine Marke 11.24 1. Iohn 5.14.15 Psal 145.18 For God that hath commanded vs to pray and directed what to aske according to his will and promised to grant the desires of them that call vpon him in truth according to his Commandement hee will not denie his promise nor goe backe from the thing that he hath spoken But we are commanded to aske the pardon and forgiuenesse of our sinnes and haue a promise to be heard in that which we desire Therefore by faith wee may be assured of the particular remission of our offences Our Aduersaries except that what wee are assured of alreadie Bellar. de Eccl. l. 4. cap. 11. praeterea In what sence forgiuenesse of sinnes is to bee praied for that wee cannot aske of God in prayer and therefore if wee be assured of pardon wee must not pray for pardon What is it lawfull in no sence to pray for that whereof we are assured Dauid prayed to God for the pardon of those sinnes which hee belieued by faith were forgiuen for so was hee assured from the Lord by the Prophet Nathan vnlesse wee shall charge him with infidelitie for not belieuing the Prophet since the speech was so plaine that he could not but vnderstand it I haue sinned against the Lord 2. Sam. 12.12 13. A plaine and true confession The Lord also hath put away thy sinne thou shalt not die As plaine and certaine an absolution Will our Aduersaries come in here with their vaine distinction of guilt and punishment of temporall and eternall If they doe it is to no purpose For whatsoeuer the respects were in which Dauid prayed for the forgiuenesse of his sinnes once this is cleare that hee prayed for it and then what remaines but that our aduersaries must condemne him of sinning grieuously in asking God pardon for those sinnes which he belieued by faith were forgiuen him or of infidelity for not belieuing or else graÌ„t it lawful in some regard to craue pardon when it is alreadie granted and belieued to bee so But further it is manifest that both guilt and punishment were remitted because the Prophet precisely mentions both parts The Lord hath taken away thy sinne There is the guilt wipt away Thou shalt not die There is the punishment forgiuen the whole punishment the whole penaltie of the statute concerning sinne And yet nothing is more cleare Psal 32.1 2. Psal 51.1 2. then that Dauid begs pardon both of the guilt and punishment of his offences and that God would make him see and feele this forgiuenesse of his euery day more and more Neither yet doth it follow that then prayer for forgiuenesse is an effect of a weake faith because though our faith were strong yet the feeling of our owne wretchednesse the iust desert of sinne and the wrath of God due vnto vs would wring out such entreatie from vs as wee see the extremitie which our Sauiour Christ was in vpon the Crosse made him cry out so mainly My God my God why hast thou forsaken me Math. 27.46 albeit he was fully assured that God neither had nor would vtterly forsake him Againe one chiefe reason and end of our praying to God for pardon is that wee may alwayes acknowledge that euery sinne committed by vs deserues euerlasting damnation of it selfe and should euerlastingly be punished if that God had not accepted our Sauiour Christs satisfactioÌ„ for vs By which though we are freed if we rest on him by faith yet both it is our duty according to Gods Commandement to sue for pardon for his sake in truth if we do it not we haue no reason to perswade our selues that our sinnes are pardoned For howsoeuer it is true that Christ our Head hath paid the price
cause them to walke in my Statutes And though a man be weake feâ—ble and imperfect yet finding and feeling the worke of sanctification begun in him hee may be assured that hee who hath wrought this beginning of life will goe forward therewith vnto the end Our Sauiour Christ said to the young man in the Gospel Phil. 1.6 Math. 19.17 If thou wilt enter into life keepe the Commandements But that young Pharisee was ignorant of the Law and his owne estate rested in externall workes of righteousnesse and when he came to Christ was destitute of the true knowledge of the Messias Iohn 17.3 without which our Aduersaries will confesse there is no eternall life and so from their owne grounds it is absurd to imagine that Christ by these words did simply intend to direct him a way for the obtaining of eternall life by his owne workes or merits We grant the Law to which our Sauiour referred that young man to bee the rule of obedience according to which people in couenant ought to walke building their workes of righteousnesse vpon faiâ—h as the foundation and obedience issuing from faith vnfained to bee the way to eternall blisse We acknowledge also that no man can be assured of remission of his sinnes who doth not walke before God in vprightnesse and integritie but this vpright vnfained obedience is imperfect the effect of that faith which iustifieth Vpright walking is necesrie but not the cause of Iustification Psal 119.1 2. 1.1 2. Psal 32.1 2. not the cause of Iustification When the Scripture pronounceth them blessed that feare God keepe his Commandements and walke in the vndefiled way doth it not describe the person whose sinnes are couered in which stands his happinesse Our Sauiour hath taught vs plainly That except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies wee shall in no wise enter into the Kingdome of Heauen Math. 5 20. What righteousnesse doth hee here meane Inâ—erent or the righteousnesse of workes for he presseth an vniforme obseruation of all Gods Commandements The Scribes and Pharisees did as it seeme euen then calumniate him â—s they did afterward Paul and the Papists doe vs still as a destâ—oyeâ— of the Law because he reproued their confidence in workes and sought to establish the doctrine of faith which now we teach Needfull in this respect was that caueâ—t I thinke not that I am come to destroy the Law and the Prophets Verse 17. Math. 5.17 I am not come to destroy but to fulfill them And in these words as our Sauiour rendreth a reason why he that breaketh any of those Commandements which the Scribes and Pharisees counted the least shall bee counted least in the kingdome of Heauen Verse 19. so he maketh passage to the exposition of the law in the verses following where hee cleares it from the corrupt glosses of the Scribes and Pharisees And it is to be noted that he saith Verse 20. not Except your righteousnesse exceed the righteousnesse of the Law and Prophets but except it exceed the righteousnesse of the Scribes and Pharisees to wit that righteousnes which they taught and practiced who made none account of some commandements which they called the least vrged only an externall obseruation of the Law according to the letter without any respect of inward pietie and maimed and mâ—ngled the word as pleased themselues The sentence therefore must bee vnderstood of inherent righteousnesse whence the necessitie of good workes is strongly concluded The faith that iustifieth is liuely and operatiue euer conioyned with an affection of pietie and obsequious disposition as powerfull to bring forth deeds of mercie as to make firme and faithfull application of Christs righteousnesse or conceiue sure trust of Gods mercie offered in him Now what is required in faith that it may iustifie of necessitie it must goe before assurance of pardon and forgiuenesse True it is then that without inherent holinesse no man can be assured of his acquittance from sinne but if we enquire into the true cause of absolution it is the sole grace and mercie of God in Iesus Christ embraced by a true and liuely faith Doth this any thing preiudice Christian assurance that without true and sincere obedience at least without a promptitude apâ—nesse inclination and resolution to doe good workes and walke in obedience there can bee no â—ssurance No For the belieuer relieth not vpon his workes though hee exercise himselfe therein with all diligence and though hee know well that hee comes infinitely short of what God commandeth and bewaile his daily failings and sees hee hath need to renew his purpose and resolution to better his obedience and condemnes the imperfections that hee espieth more and more in himselfe yet it is not impossible to be assured of the truth and vprightnesse of his heart and sincere though imperfect desire and endeuour to walke with God which as the fruit of the Spirit and effect of faith doth euidence his reconciliation with God For hee that feareth God and walketh in his wayes in the perfect and vndefiled way is iustified from sin And he that knowes 1. Iohn 1.3 4. â—hat he walketh before God in truth and with a perfect â—â—a t may certainly conclude from this fruit of the Spiâ—it that his sinnes are pardoned § 11. I might adde §. 11. that the faithfull are sealed by the Spirit and by the same Spirit are enabled to cry Abba Father What infirmities may stand with assurance whereby they are assured of the pardon of their sâ—nnes but I will shut vp this matter briefly shewing what infirmities may stand with assurance of faith and what sinnes cannot that Christians may bee directed the better to make triall of their estate 1. Iohn 1.7 If we say we haue fellowship with him and walke in darknesse we liue and doe n t the truth and if we say that we such as Iohn then was regenerate and in the state of grace haue no sin Verse 8. we deceiue our selues and the truth is not in vs. Euen such then as walke in the light and haue fellowship with God are sinners Prou. 20.9 Ecles 7.2 1. Iohn 3.9 and not iust or perfect in themselues Who can say his heart is cleane there is no man iust who sinneth not and yet the Apostle is bold to affirme That hee that is bâ—rne of God sinneth not The iust then transgresse the Law and so are sinners but they make not a trade of sin or profession of iniquitie and so are not law-breakers or transgressours And this the Apostle plainly teacheth saying Iames 2.10 Euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure 1. Iohn 3.3 not according to the measure of his puritie or perfection but according to the truth in habit becomes like vnto him as on the contrarie he that commits sinne 1. Iohn 3.8 that is is a crafts-master of iniquitie
and temporall For so they should haue made them their arme who were but flesh What is alledged out of Exodus Moses speaketh in reproach of the Israelites Ier. 17.5 who belieued neither the Lord nor Moses touching the promise of their deliuery out of Egypt vntill such time as they hauing quite passed the Red Sea did see their enemies dead in the Sea And though they belieued the truth of the Lord Psal 106.12 and the word of his seruant when they had the accomplishment of his promise yet they did not confidently betake themselues to the Lord as their onely refuge and rest vnder the shadow of his wings For the Lord complaineth often of their infidelitie towards him Psal 78 22. Heb. 3 1â— and the historie makes mention of their distrust murmurâ—ng and rebellion against the Lord. In the other place the people are praysed as those who rested in the word of the Prophet before that the promise was effected But they leaned not vpon the Prophets as authours of their helpe neither had that beene prayse-worthy in them nay it had beene detestable Idolatrie If they will haue the Hebrew preposition to bee of force in those places by Moses and the Prophets we are to vnderstand the word taught by Moses and the Prophets from God as the Chaldee explaineth it they belieued in the Word of the Lord and in the prophesie of Moses his seruant The exposition of both texts may bee taken out of that of the Lord to Moses Exod. 19.9 Iohn 5.45 Loe I come vnto thee in a thicke cloud that the people may heare when I speake with thee and belieue thee for euer that is that they may receiue thee for a faithfull and true Prophet and belieue in the word that I shall make knowne vnto them by thee And as the Israelites are said to be baptized into Moses 1. Cor. 10.1 that is into the doctrine or law of Moses whereof he was a Minister so are they said to belieue in Moses and the Prophets that is in the word which they taught from God They were the instruments and Ministers of the Lord and ministerially the people belieued in them that is in the Word of the Lord published by them Of Sion it is said the poore of his people shall trust in it Esay 14.32 The meaning is not that the faithfull shall put their trust in Sion as wee must hope in God but that the inhabitants of Sion shall dwell in a quiet and secure place as the Prophets often affirme that saluation is in Sion Ioel 2.32 It may well bee translated The poore of his people shall betake themselues vnto it Iob 24.8 Psal 104.18 as vnto a place of protection and refuge by the blessing of God not as vnto the chiefe stay and prop of their soules They further obiect that the Apostle referreth faith and loue to the Saints saying Phil. 5. verse Bellar. de beatitud Sanct. lib. 1. cap. 20. Verse 6. Hearing of thy loue and faith which thou hast towards the Lord Iesus and toward all Saints But in this place faith is referred only to Christ and loue to the brethren as it appeareth in the two verses next following In the former whereof faith is restrained vnto Christ and in the latter the loue here mentioned is carried to the brethren which appeareth also in that other where vpon the same occasion he so distinguisheth faith and loue that faith is appropriated vnto Christ and loue referred to the Saints For the very words also the Apostle hath so fenced them Ephes 1.15 Col. 1 4. that although the truth were not otherwise cleare our Aduersaries can haue no aduantage for their doctrine of pinning our most holy faith vpon the sleeue of euery Saint For although hee haue coupled Charitie and Faith together which in other Epistles hee doth distinctly referre the one to Christ the other to the faithfull yet hee hath vsed prepositions which note that faith must passe no fâ—rther then to Christ as charitie goeth no further in this place but vnto the Saints For where the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such as might haue serued both to note our faith towards Christ and our charitie towards our Brethren hee declares that hee would not haue Faith and Charitie carried to one and the same obiect by the choice of seuerall bands of prepositions wherewith to tie each of these vertues with the subiect whereunto they belong But to goe no further then to the Rhemists translation can they say that we haue charitie in the Lord Iesus If with the later clause further remoued which is towards all Saints they will haue both Charitie and Faith conioyned yet it followeth much more that with this clause in the Lord Iesus which is neerer vnto charitie then the other they ought both also to be coupled If this be absurd much more is it that vpon this ground of coupling Faith and Charitie together they would haue them both carried and applied vnto these words vnto the Saints As for the order of words and coupling things together which are to be referred distinctly the like is to be found in other passages of holy Scripture Math. 12.22 Againe Loue and Faith may be put for faithfull firme and sted ast loue the like whereunto we may often find But by this no resting of the place our Aduersaries are driuen not only to belieue in the Catholike Church but also in euery seuerall member of the Catholike Church For seeing the Apostle commendeth Phiâ—â—mon for his loue towards euery Saint that came vnto him it followeth that if as they say he commendeth faith towards the Saints hee commendeth it towards euery man a part and so euery Christian is to belieue in other which our Aduersaries will not affirme CHAP. X. Of the Effects Subiect and Degrees of Iustifying Faith § 1. MAny and excellent are the fruits and effects of faith §. 1. The benefits and effects of Faith for which cause it hath beene adorned with many singular titles of hohour It is called the gift of gifts the soule of our soule the root of an honest life the character of the sonnes of God the key whereby the treasures which are in Christ are opened vnto vs the mother of sound ioy and nurse of a good conscience the hand whereby we apprehend Christ the eye whereby wee see the inuisible things of God the mouth whereby we receiue the seed of saluation the pledge of our eternall inheritance the earnest of our peace with God the seale of our election the ladder whereby we certainly and safely ascend vp to Heauen the shield of a faithfull soule the sword whereby we beate and wound our enemies the token of our vnion in Christ our victorie and the band whereby we are vnited vnto the chiefe good The fruits of faith are diuided into two Heads Internall and Externall which the Schoolemen call Elicite and Imperate But to speake of them
Hope Loue Iustice Temperance which it is to be brought vnto In which regard as liuing bodies need daily food that they might grow vnto perfection of nature so soules hauing grace haue need to goe ouer with the vse of the meanes as well as others that the diuine nature may be more and more enlarged getting vp as the light of the Sunâ—e doth in the aire which it inlightneth Seuenthly It is good to call to minde the experience of the faith and ioy which wee haue had at any time before 2. Cor. 10. remembring that former comforts are as a bill obligatorie vnder Gods hand to assure that hee will not forsake vs. For whom God loueth hee loueth to the end Iohn 13.1 because he is vnchangeable the same for euer which consideration may serue to settle vs in assurance of Gods loue towards vs more then a childe can bee of his Fathers good-will or a wife of her bodily Husbands fauour for they are mutable Eightly Obserue the opportunities when it pleaseth God in speciall manner to draw nigh vnto vs and make vse of them God visiteth his children sometimes in tender compassion and knocketh at the doore of their hearts inuiting them to diuine and heauenly communication with him Sometimes he inclineth their soules to fresh sorrow for sinne sometimes hee refresheth them with more liuely apprehension of the ioyes of Heauen sometimes they feele the motions of the Spirit quicke and liuely vpon what occasions soeuer or in what manner it shall please God to offer himselfe vnto vs it stands vs vpon to make vse of that for our quickning to nourish the motions of his Spirit and by feruent Prayer to entreat the continuance of his presence Ninthly Faith increaseth by exercise and groweth by continuall vse If wee learne to liue by faith in matters of this life both when wee haue and when wee want the meanes and rest vpon God for successe in our lawfull calings without distracting care we shall with more facilitie and ease depend vpon the free promises of grace for mercie and forgiuenesse CHAP. XII Of the temptations whereby Satan seeketh to batter downe our faith and how he may be resisted §. 1. Ephes 6.16 1. Pet. 5.8 § 1. THe Deuill knoweth right well that faith is the band whereby we are knit vnto Christ the shield whereby wee quench the fierie darts of the Deuill the ground-worke of a godly life and the safe castle of a Christian soule If faith bee weakened our zeale cooleth our courage abateth our life is tedious our Prayers faint the exercises of Religion vncomfortable and all the graces of Gods Spirit pine and languish Also by doubting and distrust wee dishonour God lay open our hearts to temptations discourage others and tie our owne hands that we cannot fight against our deadly enemies For these causes Satan endeuours by all meanes to hinder as the kindly taking so the growth of faith that such as he cannot hold in the chaines of sinne he might make their liues dead Temptations against Faith wearisome vnprofitable by doubting and discomfort First Satan suggesteth 1. Worthlesnesse that it is horrible presumption for such vile sinners and worthlesse wretches to perswade themselues of Gods speciall loue and fauour And to this end he spareth not to set forth the maiestie iustice and puritie of the Lord that it might strike the greater terrour into the wounded conscience For the repelling of this temptation Remedie The sence of our vnworthinesse must not discourage vs from belieuing it is to be knowne and remembred that Gods mercie fauour promises and benefits are all free which hee vouchsafeth offereth bestoweth without any respect of worthinesse or deserts of his meere grace and vndeserued loue in Iesus Christ And therefore as when wee are most worthy in our owne conceit there is no reason wee should presume the more so when wee find our selues vnworthy there is no cause why wee should hope the lesse For the ground of our confidence is the promise of free and vndeserued mercie made in Christ Iesus to miserable forlorne sinners who see and acknowledge themselues to be more vile then the mire in the street And this sets forth the prayse of Gods mercie so much the more that it is afforded to such base abiects who deserue nothing but to bee cast forth and trodden vnderfoot Should the prisoner doubt of his Princes mercie when hee heareth his pardon read and seeth it sealed because he hath merited no such kindnesse Againe it is good to call to minde and seriously to consider what strong encouragements wee haue to receiue the promises and how wee are not more desirous to belieue then God is wee should so doe For God doth through loue intreat vs of friendship counsell vs 2. Cor. 5.19 20. 1. Tim. 1.15 1. Iohn 3 23 24. and of his authoritie being able to performe commandeth vs as if hee would hereby shew that none hath authoritie to hinder or forbid the same And therefore wee must be warned to beware of all occasions that may darken or put out the light of our confidence as reasoning or questioning against our selues for yeelding to this truth lately receiued c. § 2. Satan will here obiect to the weake and timorous Christian that hee knowes not whether he bee of the number of Gods elect §. 2. 2. They know not whether they be elected and therefore hath nothing to doe with the promises If the Deuill set vpon vs in this sort wee must hold such suggestions to arise from the Spirit of errour Remedy 1. Ioh. 3.23 1. Tim 6.12 Heb. 10.35 Math. 13.31 Ioel 2.6.7 Ioh 10.27 Satan is not to be hearkened vnto nor reasoned with when he tempteth to Infidelitie Gen. 3.1.2.3 because they are contrarie to the voyce of God who saith to the afflicted conscience that is wearie of sin Belieue lay hold on eternall life cast not a way thy confidence Be established confirmed and abound in faith Therefore we must lend no eare to such whisperings of the old serpent but cleaue fast to the word of the Lord and cut off all contrarie inchantments It was the first degree to the vtter vndoing of her selfe and posteritie in our Grandmother Eue that shee opened her eare to a false and lying spirit in the mouth of a Serpent which vnder a faire colour perswaded or rather couertly inticed and drew her to eate of the forbidden fruite The decree of God which is secret in the bosome of the most High is not the rule according to which we must walke but the word of life reuealed in holy Scriptures wee must take for our direction Eph. 1.13 If God make offer of mercie and forgiuenesse vnto vs in the ministerie of the Gospell which is the word of truth the word of saluation wee are bound to receiue it without looking into the booke of his election and if wee receiue them truely we shall bee saued as the Lord hath spoken
mentioned and answered before Now if any poore and weake Christian desire to know as he desires nothing more how he should stirre vp himselfe to belieue the promise of forgiuenes when he wants the comfort of it yea when to his owne sence he feeles the contrarie First he must vnfainedly humble his soule before God in the confession of sin with earnest prayer for pardon For he that acknowledgeth his sins shall be receiued into fauour Ier 3.13 O Lord I haue sinned and thou art iustly displeased I haue cast off thy law and thy wrath is kindled against me My heart trembleth at the apprehension of thy sore dispeasure and I am afraid of thy iudgements All this is come vpon me by reason of my foolishnesse Psal 38.5 my smart and sorrow is bred in mine owne bosome I haue no rest in my bones because of my sinne Psal 38 3. But deare Father I looke vnto thee for mercy in Iesus Christ I beseech thee take away the transgression of thy seruant 2. Sam. 24 10. It is thy propertie to shew mercy it is thy free promise to pardon the iniquities transgressions and sinnes of thy people that turne vnto thee and pray for thy Names sake be fauorable to mine iniquities and remember my sin no more cast them behind thy backe Exod. 34.6.7 1. Reg 8.33.34 Isa 43.25 and 44.22 Isal 38.17 Mic. 7.18 Psal 52.2 doe them away as a mist and burie them in perpetuall obliuion I haue gone astray like a lost sheepe but now my desire is to returne home vnto thee With my whole heart I desire thy fauour O suffer mee not to perish vnder the burden of my sinne Remember not to my reuoltings from thy Commandements but according to the multitude of thy tender compassions remember me for thy goodnesse sake O Loâ—d Truth it is I am not worthy to be called thy sonne or to be pertaker of the least crumme of thy mercy But thou art a most louing and compassionate Father who dealest not according to the iniquities of thy children that trespasse against thee Num. 14.19 Psal 103.10 nor rewardest them according to their deserts who retainest not thine anger for euer because mercy pleaseth thee If thou wilt be mercifull to my sin then shall thy glory appeare my heart shall bee enflamed with thy loue I shall walke in thy feare and my tongue shall sing of thy goodnesse Secondly He must rowse and stirre vp himselfe to belieue with reasons drawne from the promises and couenant of God made in Iesus Christ considerations taken out of the Word and experience of his dealing with other his seruants in former times Psal 4â— Why art thou cast downe O my soule why art thou disquieted within mee Trust in God and cast thy burthen vpon him for hee will ease thee Math. 11.28 Esay 55.1 2. Mic. 7.19 Psal 65.3 Psal 85.2 Esay 1.18 2 Cor. 5.19 20. 1 John 3.23 Thou hast his promise confirmed by oath and couenant that hee will cast thy sinnes into the bottome of the Sea purge away thy transgressions foâ—giue thine iniquities couer all thine infirmities and neuer remember them any more Behold hee perswadeth intreateth beseecheth commandeth thee to belieue why art thou afraid It is the will of God that thou shouldst rest on his mercy hee cannot bee offended for that which himselfe commandeth nor denie that which he hath promised Rom. 5.20 Eph. 5.2 1.7 If sinne abound mercie shall abound much more His burning wrath is pacified in Iesus Christ who hath giuen himselfe an offering and a sacrifice to God for a sweete smelling sauour that grace might glorifie herselfe in the pardoning of thy offences Hast thou nothing to bring before him but sinne and impietie that hee abhorreth Hee looketh vpon thee in his deare Sonne Iesus Christ Rom. 3.25 Hosea 14.3 whom hee hath set forth to be a propitiation through faith in his bloud and loueth freely Doest thou require testimonies of his vndeserued kindnesse God so loued the world Iohn 3.16 that he gaue his onely begotten Sonne that whosoeuer belieueth in him should not perish but haue euerlasting life Esay 54.8 Ezek. 16 60. He hath entred into a free and euerlasting couenant with thee and waited long for thy conuersion when thou wentest astray and will he not much more haue mercie vpon thee now thou prayest Why art thou dismayed at the sight of thy great vnworthinesse Miserie is the obiect of mercy Acts 9.11 the greater thy distresse the more glorious will bee the grace of God in thy deliuerance The baâ—er thou art in thine owne sight the fitter to belieue for faith excludes all conceite of worth and receiueth pardon as a meere gift of grace Sinfull men whose compassions are not as the drop of a bucket to the huge Ocean if compared with the infinite Sea of mercie which is in our God must forgiue their Brethren till seuentie times seuen times Luke 17.34 if they sinne against them and repent Our God who requires so much of vs who haue nothing but what he giueth will hee not deale tenderly with the poore soule which hath sinned and repenteth God hath done more for vs then for shame we could desire before we asked any thing at his hand yea when wee sought to excuse our disobedience and charge the fault vpon his Highnesse what will he not doe when we accuse our selues and pray for mercie My soule nothing can hurt thee but vnbeliefe Thou art wounded by sinne Belieue in Christ and by his bloud thou art healed God is angry Belieue and thou art reconciled All variance ceaseth when thou art knit vnto Christ Wherefore shake off dâ—strust hearken no longer to the assaults of Satan but roll thy selfe vpon the Lord and sticke fast vnto his mercie If thou want the sence of his loue thou hast his promise that hee will be good vnto thee cleaue vnto it aboue all thou canst feele see or comprehend O my God I will trust in thee though thou shouldest kill me I will belieue thy fauour when thou frownest vpon me and expect comfort when I lie groaning vnder the heauie weight of thy displeasure Thou causest man for a time to possesse the sinnes which thou hast pardoned and I will belieue the pardon of my sins when thou seâ—mest to set them in order before my face Thirdly Hee must bee instant with the Lord to giue him both strength of faith and the sight of his beliefe that he may know he doth belieue vnfainedly Giue me Gratious Father to belieue as thou commanded mee to relie vpon thee Thou stretchest forth thy hand in loue and offerest rich treasures of goodnesse to them that lay hold vpon them create in mee the hand of faith that I may effectually receiue what in mercy thou reachest forth The knowledge of faith is of thee as is the gift it selfe giue me the Spirit of reuelation that I may discerne truly what thou hast giuen me
For if good things be wanting to the body specially we are apt to aske and seeke after them But should the Lord let vs alone till wee find out the diseases of the soule and be desirous of or willing to receiue his medicinable potions our sores would grow incurable Iob 2.10 we should perish in our sinnes Therefore as the belieuer doth receiue good things from God with ioy so doth he euill with meeknesse The childe will take from the mothers hand as well sowre as sweet because he is perswaded of her tender loue and affection so doth faith entertaine afflictions from God knowing them to be fruits of his grace and fatherly compassion Fourthly After serious humiliation and vnfained abasing of the soule Deut. 4.29 31 32. 30.3 4. Leu. 26.41 42. Esay 54.6 7 8. faith brings tydings that God will looke downe from Heauen in mercie and send helpe in fittest season If their vncircumcised hearts be humbled and they then accept of the punishment of their iniquity Then will I remember my couenant with Iacob and also my couenant with Isaake and also my couenant with Abraham will I remember And this doth maruellously quiet and still the heart Should a man bee very sicke whilest the Physicke doth worke he would not be dismayed so long as he knew the fit should last but a season and then ease should returne with health Esay 39.8 And so it fareth with the faithfull in their afflictions Hezekiah said to Isaiah Good is the word of the Lord which thou hast spoken he said moreouer for there shall be peace and truth in my dayes Reioyce not saith the Church against mee O mine enemy When I fall I shall arise Mich. 7 8 9. when I sit in darknesse the Lord shall be a light vnto me I will beare the indignation of the Lord because I haue sinned against him vntill he plead my cause and execute iudgement for me he will bring me forth to light and I shall behold his righteousnesse Fiftly Moreouer Heb. 12.2 3. faith doth re-minde vs of our conformitie with Christ in afflictions and of his partnership with vs therein If hee that was the first-borne the only begotten and intirely beloued Sonne of God if he that was without sinne yet was not without stripes should we hope to goe free or looke to be cockered continually All the Sonnes of God by Adoption are predestinated to be made like their elder-brother as in holinesse and glory so in afflictions Should we thinke much to sip or taste of that cup which hee hath drunke off for our sake The first lesson we take out in the schoole of Christ is Math. 16.24 Deny thy selfe take vp the crosse and follow the Lord Iesus And the sorrowes which we beare Esay 63.9 are not so much ours as Christs In all our troubles hee is troubled with vs what burthen soeuer lies vpon vs hee â—eeles the weight of it Acts 9.5 Col. 1.24 1. Pet. 4.13 Apoc. 11.8 When Stephen is stoned he is persecuted the wrong done to the Saints is offered to him And he can no more bee vnmindfull of his people then forgetfull of himselfe Lastly Faith setteth before vs the infinite recompence of reward not only renowne in this world which yet by faith the patience of Iob and all holy Martyrs hath obtained but that farre most excellent weight of glory which Paul eying counted his afflictions which to vs would haue beene intollerable light and momentanie 2. Cor. 4.17 not worthy to be named in comparison which made him not onely not weepe and howle but sing in the Dungeon and reckon it a speciall fauour and honour to be counted not only a belieuer but a sufferer for Christ And euen as waters fall downe into vallies not able to abide in grounds that lie high so the sense of these afflictions goeth away from mindes that are lifted vp in such contemplation By these and such like perswasions faith allures the heart willingly freely constantly to resigne it selfe to the good pleasure of God in all things The fift Act of faith Psal 94 12. Verse 13. The fift act of faith It teacheth wisdome to iudge aright of all afflictions Blessed is the man whom thou instructest and teachest him out of thy law scil wisely to consider of afflictions of their nature end vse and issue to them that feare God Hee shall rest or be quiet in the dayes of aduersity Did wee not through false glasses see things otherwise then they are they would not cast vs downe so much as they doe Want of heauenly wisdome what voices doth it draw from vs Euen such as these Were it any thing but this I could hope to receiue good from it Whereas through the spectacles of faith we come to discerne that the things we suffer are most fit to doe vs good For fa th seeth not according to sense or outward appearance but as the truth is in Iesus Christ alwayes magnifying the wisdome and courses of God as best and most for our profit Esay 11.2 The Spirit of wisdome and vnderstanding of iudgement and counsell was powred vpon Christ of which Spirit we partake by faith and so are made wise to perceiue the things of God and to iudge aright of his dealings towards vs. And from this proceeds willingnesse to giue our neckes to the yoke when God is pleased to put it on Feare of hurt is that which makes vs shunne the crosse or goe heartlesse vnder it when once by faith the scales falling from our eyes wee come to see it vsefull beneficiall healthfull we straine courtesie no longer but take it downe Sixtly True and vnfained confidence will not keepe silence in the cares of the Lord nor cease to importune his aide to intreate his fauour Aâ—ise cry out in the night Lam. 2.19 in the beginning of the watches poure out thine heart like water before the face of the Lord lift vp thy hands towards him Be mercifull vnto me O God be merciful vnto me Psal 57.1 2. 2. Chron. 14.11 for my soule trusteth in thee yea in the shadow of thy wings wil I make my refuge vntill these calamities be ouer-past I wil cry vnto God most high vnto God that performeth all things for me Trust in him at all times Psal 62.8 Esay 26.16 Psal 142.1 2. Iob 5.8 11.13 ye people powre out your hearts before him Lord in trouble haue they visited thee they powred out a prayer when thy chastening was vpon them The counsell which Elephaz and Zophar gaue to Iob faith doth apply and put in practice which was to seeke vnto God and commit the cause vnto him to prepare the heart and stretch out the hands towards him Hauing no wisdome of our selues to make vse of chastisements nor power to deliuer our soules faith vrgeth to seeke vnto God that hee would leade vs by his grace in the way that wee should goe Esay 48.17 teach vs to