is a mother-grace which breedeth and bringeth forth other graces as the heart being quickned sendeth forth life into all the other parts That it is the first is euident for Christ is that fountaine in whom all fulnesse dwelleth Col. 1. 19. of whose fulnesse alâ— receiue Ioh. 1. 16. without whom we can doe nothing Ioh. 15. 5. Now it is Faith whereby wee touch Christ By Faith Christ dwelleth in our hearts Ephes 3. 17. The spirituall life which we liue we liue by Faith in the Sonne of God Gal. 2. 20. therefore till by Faith we be ingraffed into Christ no true sauing grace can be in a man Without Faith it is impossible to please God Heb. 11. 1. That also it is a mother grace is cleare for from Faith springeth repentance loue new obedience c. Repentance is a change of the heart as the notation of the Greeke word implyeth Now what is it that changeth the heart of a sinner Is it not the apprehension of Gods infinite loue and rich mercy a perswasion that a mans sinnes are pardoned The apprehension of Gods wrath and feare of hell fire may worke some sorrow for sinne committed yea also it may restraine a man from committing many sinnes at least for a time but that which altereth the naturall disposition of the heart which changeth and reformeth it is Faith in the remission of sinne By Faith God purifieth the hearts of men True Christian loue also is a reflection of Gods loue to man till a man feele Gods loue to warme his heart and to set it on fire he can loue neither God nor man He that loueth his brother aright must loue him in and for the Lord and so must loue God before but it is not possible for any to loue God except he beleeue that God loueth him Can a peece of yron giue heat and burne except it be first heated by the fire But our hearts are naturally more destitute of loue to God then any yron of heat they must therefore be set on fire by Gods loue and a sweet apprehension thereof before they can loue God We loue God because he loued vs first It is Faith which worketh by loue Thus I might further shew how all other sanctifying graces spring from Faith But what followeth from thence surely this that if any sanctifying and sauing grace be needfull then is Faith especially which is the Mother of all without it no grace at all no life at all for the iust shall liue by his Faith Hab. 2. 4. From faith commeth the spirituall life of a Christian in this world Gal. 2. 20. and eternall life in the world to come Ioh. 3. 16 c. Yea no benefit from Christ without Faith though Christ receiued the spirit without measure and it pleased the Father that in him should all fulnesse dwel yet to such as haue no faith he is as a deepe well out of which no water of life can be had But when a man hath faith what is the profit and benefit thereof Much euery way By faith Christ dwelleth in our hearts and so we are vnited to him By Faith wee liue by Faith we are reconciled iustified sanctified saued It were infinite to reckon vp all the benefits of Faith In regard of profit and benefit to ourselues it far surpasseth all other graces By other graces as loue mercy kindnesse wisedome and the like we may be profitable to others but Faith is it which draweth and bringeth in to our selues bodies and soules all the profit It is also a grace of admirable comfort this is it which bringeth peace of conscience That peace of God which passeth all vnderstanding this vpholdeth in all troubles and that many times aboue and against sence and reason All comfort without Faith is in vaine when all other comforts faile then may faith vphold vs. Thus faith vpheld Iob Dauid Iehosaphat When other graces and the testimony of our conscience faile Faith may support vs for the conscience hath respect to the man himselfe to his disposition and carriage which is subiect to many temptations and many alterations but Faith hath respect to GOD and his promises to Christ and his sacrifice which are props or rather rockes that neuer faile In this respect is Faith fitly compared to a shield for as a souldier who hath a good shield and is able well to vse it will not vtterly be discouraged but stand out in the battell though his head-peece bee crackt his brest-plate battered his girdle loose c So when verity righteousnesse patience and other like graces seeme to faile he that hath sound faith will not vtterly be quailed and confounded Faith being so excellent a grace as that whereby God is most honoured so necessary profitable and comfortable a grace as hath beene shewed what point of Christian Religion is rather to be made knowne is more to be pressed oftner to be inculcated about what can a Minister of Gods word better spend his time study and paines For Faith is the most proper and principall obiect of the Gospell which is therefore called The Word of Faith The preaching of Faith yea Faith it selfe §. 9. Of the high account which wee ought to make of Faith AS Ministers are most to preach this Doctrine so are people to learne it aboue all to be very well instructed in it that they may know what true faith is yea to examine themselues whether they haue in them this grace or no if not to enquire how it may be gotten how discerned and proued if they haue it to labour well to preserue increase and vse it for Faith is a capitall grace We must therefore in this respect learne wisdome of the Serpent who hath an especiall care of his head if hee be assaulted and cannot flie hee will couer his head with the rest of his body and suffer it to be strucken and wounded rather then his head Wee ought to bee the more carefull of this Head Vertue because Satan who well knoweth the worth of it seeketh most to assault it Is it not good wisdome to looke to that most of all which hee most of all siâ—teth Of these points I shall more distinctly speake afterwards This I thought good to premise by way of preparation vnto the discourse following taking occasion from the Apostles Preface aboue all §. 10. Of the Papists câ—uill against Faith IF any popishly minded shall thinke or say that so much preaching and learning of Faith is an hinderance to good workes and maketh men carelesse of all piety and charity I answer that if any be so minded they are blinded by the god of this world that the light of the glorious Gospell should not shine vnto them The truth is that no other doctrine can make men more conscionable in performing all duty to God and man then the doctrine of
loueth he chasteneth The ends which God aimeth at in correcting his children and the fruits which answerably issue from thence whereof we haue heard before euidently demonstrate that the troubles of the righteous are no fruits of Gods wrath but rather of his loue Yet a wonder it is to see how many are deceiued with this diabolicall suggestion and they not onely profane and wicked men but euen deare Saints of God while the crosse lieth vpon them as Dauid The reason is because at that time Sence worketh more then Faith Wherefore for the auoiding of this assault we must let faith haue the predominancy and highest rule in vs euen aboue reason and sence we must walke by faith and not by sight Faith resteth on Gods word and beleeueth what it saith though sence contradict it neuer so much Now the word of God affirming that God correcteth whom hee loueth if faith beare sway in vs it will perswade vs that in our greatest troubles God loueth vs and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith let vs oft meditate of the consolations of the Scripture §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth Suggest THe Diuell to shew that he careth not which way he preuaileth so he preuaile any way hath a contrary fetch Hee will grant indeed that God scourgeth euery sonne whom he loueth but with all addeth that the more God loueth any â—he more troubles he bringeth vpon them and therefore inferreth that the Gospell of peace is so farre from being a meanes to defend vs from trouble that it is the cause of much trouble and therefore the best way to be free from trouble is to bee without the Gospell of peace Thus was Dauid tempted yea thus were the Israelites hearts hardened against God in Iereâ—â—ahs time Answ It is false that the more God loueth any the more he scourgeth them For as Gods wisdome moueth him to correct his children so his loue moueth him to moderate his correction Besides the inference that therfore reconciliation with God is no good remedy against troubles is vnsound and absurd for assurance of our reconciliation with God sweetneth all troubles But for a more full answere to this suggestion note these foure points concerning the benefit of our peace with God in the case of afflictions 1 That it keepeth many iudgements from vs which fall vpon the wicked yea which otherwise would fall on vs. 2 That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all 4. That by reason thereof we shall be deliuered and freed from all These 4 coÌ„fortable points I wil distinctly proue because by them al the euil suggestioÌ„s of Satan may be answered 1 For the first obserue the threatnings in Gods word and ye shall find them made against such as hate God and are hated of him Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked but his blessings promised to the righteous reade the 91 Psal where Dauid expresly confirmeth this point and sheweth how they which trust vnder the shadow of the Almighty and so haue peace with him are deliuered from many troubles Note the Histories of the Iewes vnderidolatrous and wicked Kings and vnder religious and good Kings God being forsaken by them brought many calamities vpon them but being loued of these deliuered them from many which their enemies intended against them Yea when generall iudgements were brought vppon the Land God sent forth one to marke those whom hee loued that they might bee spared in the iudgement The reason is cleare for it is sinne which causeth the most grieuous iudgements Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed and to moue vs to forsake our sinnes and to seeke to please him it must needs be a meanes to keepe vs from many iudgements which otherwise would fall vpon vs. Besides it keepeth vs from a reprobate sence whereunto the heathen were giuen and the Iewes after they had lost their peace with God from despaire whereunto Iudas fell and from hell fire which shall torment wicked men These of all are the most wofull iudgements and from these doth the Gospell of peace wholy free men Here note what an egregious point of folly it is to feare to please God for feare of troubles as if a man should feare to put on shooes left his shooes should cause stones to lie in his way yet many feare to be at peace with God because it maketh men to hate reuile reproach scorne wrong and persecute them not considering that Gods wrath is infinitely greater then mans Are they not like the fish that leapeth out of the warme water into the flaming fire Or rather like selfe-murtherers who to free themselues from some momentany anguish in this world cast themselues into hell torments which is endlesse and easelesse §. 28. Of the nature of the Saints affliction 2 FOr the second the afflictions which befall the righteous are called chastisements and corrections euen such as tender Parents lay vpon their deare children to shew that the nature of them is altered the sting is pulled out the curse is remoued so that although the originall ground of all afflictions was sinne and they first iâ—vengeance executed for sinne yet now inflicted on thâ— Saints they are not vindictâ—ue for reuenge but ratheâ— medicinable for Physicke for Christ hath paid the fulâ— price and ransome for all our sinnes he hath endured the full punishment for them and left nothing to be by way of expiation endured of vs. Obiect The Saints are punished for sinne as Dauid Answer True it is that God taketh occasion from sinne to punish his children but not in vengeance for the sinne committed which is past but for a warning to make them the more carefull and watchfull ouer themselues for the time to come And herein lieth a maine difference betwixt the punishment of a Iudge and a Father a Iudge respecteth the fact past if it be against the Law though the delinquent partie be neuer so penitent and though there bee neuer so great hope of his amendment yet hee denounceth the sentence of Law against the Malefactor but if a father be verily perswaded that his child will neuer commit the like trespasse againe which he hath committed assuredly hee would remit the punishment but when hee correcteth it is to preuent the like in the time to come God carrieth himselfe as a Iudge to the wicked but as a Father to the Saints his corrections are for their instruction not for their destruction As God aimeth at his childrens good and profit in correcting them so also hee giueth them a sweete taste of the good they receiue thereby which maketh them acknowledge as much
faith From Faith proceed all good workes For it is faith in Gods loue which moueth a man to loue God againe and loue to God is it which moueth a man to loue his brother which is made after Gods Image and standeth in Gods roome and steed Now there can be no stronger motiue to stirre vp a man to any duty then loue A louing childe will much more seeke to please his father then a seruile bond-slaue and a louing friend will doe much more kindnesse for a friend then a stranger though he be hired thereunto He that indeed beleeueth that God so loued him as he spared not his onely begotten Sonne but gaue him a price of redemption that in his Sonne God hath vouchsafed to bee reconciled to him to giue him pardon of all his sinnes freedome from hell and damnation and to bestow on him all things pertaining to life and happinesse hee that is thus perswaded of GODS loue to him cannot but haue his hearten arged to doe what may be pleasing and acceptable to God no hope of reward no feare of reuenge can so prouoke a man to all good workes as loue which Faith worketh Besides whatsoeuer is performed without Faith and loue is no whit acceptable to God God accepteth a cup of cold water giuen in Faith and loue infinitly much more then thousands of rammes or ten thousand Riuers of Oyle giuen in way of presumptuous merit or else of slauish feare The obiection therefore of our aduersaries against the Doctrine of Faith is a meere cauill and slander They who take liberty thereby either to commit any euill or to omit any good turne the grace of our God into wantonâ—esse Iude 4. and peruert it to their owne destruction 2. Pet 3. 16. §. 11. Of Faith in generall THus much concerning the Transition The Exhortation followeth wherein we are first to consider the thing simply set downe and to shew what faith is Point 2 Faith in generall is a beleeuing of a thing to be true Our English word Faith seemeth to be taken from the Lattin fides which according to the notation thereof is as much as fiâ—t dictum be it so as is spoken The notation of the Greeke word implyeth as much so also of the â— Hebrew in which language one and the same word signifieth Truth Faith from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers Amen which signifieth an assent of the mind to that which is spoken as to truth §. 12. Of the kindes of Faith THis assent may be either to the word of the Creâ—â—â— or of the creature The faith of which now we speake hath reference to the Creator and his word and may in generall be defined a beleefe of the truth of God Faith thus taken is either common to al or proper to the elect That common faith is extraordinary or ordinary Extraordinary Faith is a beleefe that some extraordinary and miraculous thing shall fall out This is grounded either vpon some especiall promise or extraordinary reuelation made to the party in whom it is and it is giuen but at some speciall times to some speciall persons on some speciall occasions by it things to come may be foretold or other great workes done It is a gift of the Spirit but one of those which are giuen rather for the good of others then of that party which hath it so as it may bee in a wicked reprobate as in those who shall pleade it at Christs Iudgement Seate but in vaine This is that which commonly is called a Miraculoâ—â— Faith Ordinary Faith is either that which resteth onely in the minde of a man or else draweth the will also The former of these is that Faith whereby an assent is giuen to the truth of Gods word This is commonly called as historicall Faith because thereby credence is yeelded to the History of Gods word that is all things which are written in Gods word are beleeued to be true This may one doe which is not any whit the better affected 〈◊〉 Gods word either to loue God or feare him or trust in him the more for this faith For thus the very Diâ—elâ— are said to beleeue The latter kind of ordinary faith common to all sorts as well reprobate as elect is that faith whereby such an assent of the mind is giuen to the Gospell and to the gracious promises thereof as the heart is affected with them and reioyceth in them for a season This was in Simon Magus who in regard thereof yeelded to be baptized and in those Iewes who were willing for a season to reioyce in Iohns light This is commonly called a temporary Faith because it lasteth not for euer but cleane fadeth away and that for the most part while a man liueth here in this World especially if hee be brought to any triall Christ fitly compareth this faith to corne sowen in stony ground I deny not but that it may continue so long as a man liueth but then with his life it endeth without any fruite as smoake that cleane vanisheth away to nothing in which respect The hope of a wicked man is said to perish when he dieth This faith is also called an hypocriticall faith not because hee that hath it doth onely make an outward flourish in shew purposely to deceiue men for then could not the heart be affected nor the man reioyce therein but because it is not sound but appeareth both to the party himselfe and also to others to be better and sounder then indeed it is for there is a double hypocrisie one whereby men purposely seeke to deceiue others as the Pharises another whereby they deceiue themselues as Paul That former ariseth from vaine-glory couetousnesse and such by respects this latter from ignorance simplicity slothfulnesse carelesnesse security and the like which keepe men from trying that grace which appeareth to bee in â—hem whether it be sound or no. This faith is called hypocriticall in opposition to an attribute proper to true â—auing faith namely vnfained §. 13. Of the titles giuen to true Faith THe faith which is here meant by the Apostle is a farre more precious Faith then any of these it is proper to the Elect and by a propriety called The faith of Gods Elect for none but the Elect haue it and all the Elect haue it at one time or another when once they haue it they neuer vtterly or totally lose it but it continueth with them till it hath brought them to the purchased inheritance euen to the possession fruition of that which they beleeued at which time they shall haue no more need of it It is therefore called sauing Faith because it bringeth vs vnto saluation and iustifying Faith because it is that meanes or instrument which Gods Spirit worketh in vs whereby we apply vnto our selues Christ Iesus
please God and setteth himselfe in way of thankefulnesse to doe that as faithfull Enoch who had this testimony that he pleased God being very fearefull to offend him as faithfull Ioseph who being tempted to doe euill said How shall I doe this and sinne against God This cleare conscience being a proper worke and fruit of Faith must needs be a sure note and euidence thereof which the Apostle implieth by ioyning them together They who indeed haue a good conscience haue a sweete sensible and powerfull proofe of the truth of their Faith I will therefore a little longer insist vpon this point and distinctly shew 1 What is the groud or fountaine of a cleare conscience 2 What the inseparable properties thereof are 3 What the extent of it is These points I will the rather note out because they are further euidences and proofes of Faith §. 55. Of loue arising from Faith THe ground-worke of a cleare conscience is loue for Faith giueth assurance of Gods loue a sence of Gods loue worketh loue to God as fire causeth heate so loue causeth loue We loue God because he loued vs first And this loue stirreth vs vp to endeauour to haue a cleare conscience before God I may not vnfitly resemble Faith loue and a cleare conscience to the sappe bud and fruit of a tree the tree is Christ the seuerall branches are particular Christians the sap which runneth thorow all the seuerall branches and is the very life of them is the Spirit that which receiueth and conueyeth the sappe into euery branch is Faith the budde which first sprouteth out is Loue the fruit which commeth out of that bud and manifesteth all the rest is that cleare conscience which now we speake of both fruite and budde spring out of the sappe yet the fruit commeth immediatly out of the bud so both loue and a cleare conscience come from Faith but a cleare conscience immediatly from loue Our loue to God is it which maketh vs carefull to please him fearefull to offend him Wherefore first make tryall of Faith by loue for marke what Christ said of the poore penitent sinner Many sinnes are forgiuen her for she loued much What was her loue the cause of the forgiuenesse of her sinnes No it was a fruit a signe a proofe thereof her sinnes being forgiuen and the pardon of them reuealed to her heart conscience she loued Christ and in testimony of her loue washed wiped and kissed his feete We loue God because we are first loued yea because the loue of God is first shed abroad in our hearts by the holy Ghost whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene hath left vs a visible image of himselfe euen our brother whom he hath set in his owne steed therefore our loue to God moueth vs also to loue our brother and so endeauour to keep a cleare conscience before God and men Saint Iohn doth much presse the loue of our brother as an euident fruite and signe of our loue to God Among other notes of true Faith this especially is to be obserued as a tryall of the weakest Faith when other notes faile this may stand a poore Christian in great steed The Faith of many is so weake that it doth not pacifiâ— their conscience nor breed any ioy in them yet it worketh loue for aske one who is a weake yet a true Christian and findeth not in himselfe a quiet conscience spirituall ioy and such like euident testimonies whereof I haue before spoken which argues a strong Faith aske him if he loue God hee will not deny it but say Oh I loue God with all my heart If hee doe deny it further aske if he be not greeued for displeasing God if his desire and endeauor be not to please him or yet further aske if he loue not such as he is perswaded loue God Few that are indeed true Christians and not ouerwhelmed with some violent temptations will deny these Now these argue a loue to God in them which must needs proue that they haue Gods loue in some measure reuealed to them and that they beleeue God loueth them though sensibly they discerne it not §. 56. Of a pure heart arising from Faith 2 THe next thing which argueth a cleare conscience to be a fruit of Faith is an inseparable property thereof namely a pure heart These two doth the Apostle â—oyne and that together with Faith and loue â—ea hee â—placeth the testimony of a good conscience in simplicity â—and godly purenesse Now from Faith commeth purity of heart for Faith hath immediate respect to God alone who seeth not as man seeth but searcheth the heart and tryeth the reines in that respect causeth a man to walk before him in truth and with a perfect heart therefore is true Faith called vnfained faith so as hee that in truth dares say Iudge me O Lord for I haue walked in mine integrity hath a good euidence of Faith §. 57. Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a cleare conscience which is without restraint and that in a double respect 1 Of the matter in all things 2 Of the continuance alwayes The generality of the matter hath reference to the rule of a good conscience which is his reuealed will to whom I desire to approue my self that is Gods word Because I desire to please God therefore whatsoeuer I know to be his will I endeauour to doe Thus did Dauid Ioseph Zacharie and Elizabeth Paul and many other testifie their good conscience to Gods word and therby gaue proofe of their true Faith This extent of a good conscience respecteth rather the integrity of the heart then the perfection of the work for perfection of the worke is a full and perfect fulfilling of all the commandements of God whereunto none can attaine in this world Integrity of heart is a true and equall endeauour to performe them all and that though they seeme neuer so contrary to our corrupt humor for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall The lusts of an hypocrite rule him preuaile ouer his Faith in such things as crosse not his lusts he can be content to obey but no further loath he is to try himselfe he endureth not that any other should try him But vnfeined Faith controuleth all naturall conceits and worldly desires it maketh both reason and will to yeeld to Gods word and will and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will yea it breedeth an holy iealousie of himselfe as Iob had of his children so as he is very carefull in examining his heart and wayes and willing that others should trie him yea desirous that God would sift him and discouer such hidden sinnes and corruptions as
himselfe cannot find out Hence it followeth that 1 For sinnes past which by his owne or other mens or the Lords meanes are found out and discouered he is truly humbled and giueth no rest to his soule till he haue some assurance of pardon as Dauid 2 For the time present because he findeth the flesh still remaining in him he maintaineth a strife fight against sinne as Paul 3 For future times he is watchfull that he be not ouertaken as in former times as Dauid To this integrity of heart a faithfull man may attaine It is that which wee daily pray for in the third Petition it is all that God exacteth where it is found it is a good euidence of Faith And it is the rather to be noted because it is both an encouragement for a Christian to endeauour to doe what he can knowing that his honest will shall be accepted and also a comfort against his manifold infirmities and imperfections keeping a man from despaire §. 58. Of the Continuance of a good Conscience FOr the Continuance a cleare Conscience which proceedeth from a sound Faith neuer decaieth nor yet standeth at a stay but rather groweth and increaseth as Christ said to the Church at Thyatira I know thy loue seruice faith patience and workes that they are more at the last then at the first The Apostle saith of himselfe That hee endeauoured to that which was before and followed hard toward the marke and thereupon exhorteth others to be so minded This must needs be a good euidence of Faith because Faith is that which receiueth and conueigheth in and from Christ such supply of grace as maketh the beleeuer grow vp thereby Hee that beleeueth in me saith Christ out of his belly shall flow riuers of water of life By their continuance are many which had onely a temporary and hypocriticall Faith discouered who otherwise before they fell away would hardly if at all haue beene discerned That conscience which is thus grounded on Loue accompanied with sincerity and extendeth it selfe to all things which are pleasing to God alwayes is that good and cleere conscience which is so much commended in the holy Scripture he that is assured thereof as the Apostle was Heb. 13. 18. hath a sensible euidence of true Faith Thus wee haue heard how Faith may bee gotten and proued §. 59 Of the issue of ouer-much boldnesse THe third point is how it may be preserued which point is the rather to be deliuered to preuent two extreames whereinto many are ready to fail The one is ouer-secure boldnesse the other ouer-childish fearefulnesse For when men haue gotten and proued their Faith some thorow the pride of flesh are proane to be insolent and too much to boast of it other thorow their weakenesse which also ariseth of the flesh to feare the decay and losse of it The ground of the former extreame is that Faith is an immortall seede which shall neuer cleane vtterly decay and cleane fall away This they know and are able to proue by testimony of Scripture and euidence of reason But though this ground be very sound and orthodoxall yet the collection which is made from thence is vnsound and impious for it crosseth Gods wisdome who hath ordained and reuealed meanes for the preseruing and cherishing of that which hee hath appointed to continue to the end wherefore wee are exhorted to worke out our saluation though it be in Heauen reserued for vs withfeare and trembling But to preuent that illusion let it be noted that a man if hee make not the better proofe of his Faith may be deceiued and take counterfeit for current a temporary Faith for iustifying Faith which if he doe then his ground faileth for a temporary Faith may cleane drie away as the Corne sowen in stony ground witnesse Simon Magus Demas and many that beleeued in Christ It is likely that they which are ouer-bold neuer thorowly tried the truth of their Faith for one note of true Faith is an holy iealousie lest Faith should decay §. 60. Of losing Faith 2 THogh true Faith cannot totally finally fall away yet it may to their feeling be so farre gone as it will make them with heauy harts to repent their proud boldnesse and carelesse security For 1 It may be so couered ouer and smothered as it cannot be discerned they can for the time haue no assurance of it 2 All the ioy and comfort of it wherewith they were formerly vpheld may be cleane taken away and they euen faint for want of it 3 No fruits thereof may appeare but they be as trees in winter little conscience of any duty dull in hearing Gods word cold in prayer nothing remaining but a formall profession if that 4 Their consciences may proue a very racke a greeuous torture and torment vnto them 5 It is not like to be recouered with a wet finger with a light sigh and a groane but they may call cry and roare againe and againe before they be heard 6 When they recouer it it may be they shall neuer attaine to that measure which once they had if to that measure of the thing it selfe yet not of the ioy and comfort of it they may carry the griefe of this their folly to their graues §. 61. Of the grounds of Scripture against secure boldnesse FOr preuenting these fearefull effects they who are tempted to this extreame must be very watchfull ouer themselues and seriously meditate of those premonitions which tend to this purpose as Let him that thinketh he standeth take heed lest he fall Thou standest by Faith be not high minded but feare Take heed that no man fall away from the grace of God Take heed lest at any time there be in any of you an euill heart of vnbeleefe in departing from the liuing God Let vs feare lest at any time by forsaking the promise any of you should seeme to be depriued Watch and prau that ye enter not into temptation If any withdraw himselfe my soule shall haue no pleasure in him Not without iust cause are these and such like premonitions much vrged and pressed by the Holy Ghost for well hee knoweth how prone we are to fall away from grace Lead iron stone or any other earthy heauy thing is not more prone to fall downeward if it be not continually drawne and held vp by some meanes or other nor water more subiect to waxe cold if fire be not kept vnder it then we are to decay in grace if wee bee not watchfull ouer our selues and carefull to vse all good meanes for nourishing and increasing thereof Besides we are subiect to many temptations which are as water to fire they will soone quench the Spirit if we be not the more watchfull and carefull to stirre it vp Yea if once we waxe secure selfe-conceited and ouer-bold wee prouoke God to giue vs ouer to
Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
is an expectation of such good things to come as God hath promised and Faith beleeued 1 In expectation especially consisteth the very nature of Hope If we hope c. We waite Dauid ioyneth hoping and waiting together as implying one and the same thing Waite vpon the Lord and hope in him 2 Good things are the proper obiect of Hope herein it differeth from Feare We feare things euill and hurtfull I looked that is hoped for good saith Iob The thing namely that euill thing which I feared is come vpon me Iob 3. 25 30. 26. 3 These good things are to come not past nor present which either are or haue beene seene Hope which is seene is no hope for how can a man hope for that which he seeth 4 They are also such as God hath promised For the ground of our Hope is the promise of God who is faithfull and true we may well waite for that which he hath promised whatsoeuer it be In this respect this true Hope is termed The Hope of the Gospel that is an Hope which waiteth for those things which in the Gospel are promised This was the ground of Simeons Hope These promises are of all needfull things in this world both Spirituall and Temporall of assistance vnder all crosses and of deliuerance from them and at length of eternall glory and happinesse in heauen which because it is furthest off and includeth in it an accomplishment of all other promises is the most proper obiect of Hope In which respect the Scripture doth thus entitle it Hope of Saluation Hope of eternall life Hope of glory c. 5 The things we hope for are also such as Faith beleeued For there is such a relation betwixt Faith and Hope as is betwixt a mother and a daughter Faith is the mother that bringeth forth Hope and Hope is a blessed daughter which nourisheth Faith Faith is the ground of things hoped for Till a thing be beleeued a man will neuer hope for it By Faith we waite that is Faith causeth vs to waite Againe except a man hope and waite for that which he beleeueth his Faith will soone decay §. 4. Of assurance and patience of Hope THus in generall we see what Hope is There are two especiall properties which the Scripture doth oft annexe to Hope 1 Assurance 2 Patience For Assurance expresly saith the Apostle Shew diligence to the full Assurance of Hope In regard of this property it is said Hope maketh not ashamed that is disappointeth not him that hopeth of the thing which he waiteth for so as he need not be ashamed of his Hope Fitly therefore is it termed An Anchor of the soule both sure and stedfast According to the quality and quantity of Faith is the quality and quantity of Hope What a man beleeueth that he hopeth for as he beleeueth so he hopeth for it but true Faith doth assuredly beleeue the truth of Gods promises therefore true Hope doth certainely expect them for there are the same props to vphold our Hope as are for our Faith to wit the goodnesse power truth and other like attributes of God Hope ariseth not from mans promises nor is nourished by mans merits Our aduersaries make vncertainty a property of Hope and ground it vpon coniectures and probabilities wherby they take away one main difference betwixt the hope of sound Christians and carnall Libertines and cleane ouerthrow the nature of sauing Hope for though by reason of the flesh the best may sometimes wauer in their Hope as well as in their Faith yet is not this wauering of the nature of Hope but the more Hope encreaseth the more is doubting dispelled For Patience that also is expresly attributed to Hope If we hope for that we see not we doe with patience waite for it How needfull it is that our Hope bee accompanied with patience we shall see hereafter §. 5. Of the agreement betwixt Faith and Hope HOpe agreeth with Faith in many things for example in these In the Author and worker of them both which is Gods holy Spirit as Faith is a fruit of the Spirit so we abound in Hope thorow the power of the holy Ghost In the common matter for both are sauing and sanctifying graces as We are saued by Faith so also by Hope and as By Faith the heart is purified so he that hath Hope purgeth himselfe In the Ground of them both of them are grounded on Gods promises as we haue heard In the fore-named properties Assurance and Patience The same Apostle that made mention of Assurance of Hope mentioneth also Assurance of Faith and as he that hopeth waiteth with patience so he which beleeueth maketh not haste In continuance which is onely til they haue brought vs to the possession of the inheritance promised in which respect Loue which continueth euen in Heauen is preferred both to Faith and Hope In many excellent effects as are a cleare and quiet conscience an vtter denyall of a mans selfe a casting of himselfe wholly on Gods grace a patient bearing of all crosses perseuerance vnto the end c. §. 6. Of the difference betwixt Faith and Hope THey differ in these things especially 1 In their order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for 2 In the kind of Obiect Faith is also of things past and present hope onely of things to come Obiect Faith is also of things to come for we beleeue eternall life Answ Faith giueth a subsistence and present being to such things as are to come by it we beleeue those good things which are promised to be ours though the possession of them be to come 3 In their nature Faith beleeueth the very truth of Gods promises and sealeth that God is true Hope waiteth till God manifest and accomplish his truth Thus we see that Hope is a different and distinct grace frō Faith yea so as it may be of vse when faith faileth and it serueth to cherish and vphold Faith needfull it is therfore that vnto Faith it be added §. 7. Of the resemblance betwixt Hope and an Helmet FItly is Hope resembled to an Helmet which according to the notation of the Greeke word couereth the head all ouer so as vnder it may be comprised the Beuer and whatsoeuer couereth the face The vse of this Helmet is to keep and fence the head safe from Arrowes Darts Bullets Swords and other weapons whereby it might otherwise be sorely wounded and the man be killed downe-right He that hath his head and face well and safely couered will be bold and couragious without feare lifting vp his head and looking his enemy in the face and so boldly goe on forward not fearing Arrowes Darts or any such things that shall be shot
Of preuenting the sinne against the Holy Ghost TO returne to the point in hand wee haue heard what the sinne against the Holy Ghost is and what the issue thereof is namely Impossibility of pardon certaintie of eternall damnation Whose heart doth not tremble to thinke of their estate The very Diuels doe tremble to thinke of their owne doome and iudgement Diues is thought to be in a most miserable plight That which ministreth any comfort to sinners in this world is that they hope the due vengeance of their sinnes shal not be executed vpon them This hope can none haue that sinne against the Holy Ghost Though all sinnes as before we haue heard shall bee pardoned yet a man may so grow on in impudencie and obstinacie as to sinne against the Holy Ghost and make his sin irremmissible and himselfe certaine of eternall damnation Let vs therefore take heed of making any way to this sin and of prouoking God to cast vs cleane ouer into Satans power or rather to suffer vs to giue vp our selues wholly vnto Satan For the preuenting hereof let the directions heere following bee carefully obserued 1 Be watchfull against euery sin yea against the very beginnings of sinne Giue no place to the Diuell Take heed left there be at any time in any of you an euill heart of vnbeleefe in departing from the liuing God Especially let vs take heed of sinning against our owne iudgement and knowledge against the perswasion of our heart and conscience and against the reuelation and motion of Gods Spirit in vs. Sinne is deceitfull and Satan is subtill They allure men step by step to descend till by degrees they bring vs into this irrecouerable downefall of the sinne against the Holy Ghost 2 Haue the Gospell the Word of saluation in high account As we haue knowledge thereof so let vs set our heart and loue vpon it Loue of the Gospell will make men cleaue close vnto it and will keepe them from renouncing of it If men receiue not the loue of the truth that they might be saued God will send them strong delusion that they should beleeue a lye and bee damned Through light esteeme of the Gospell men oft come to reiect it and to proue Apostates 3 Duely weigh the difference betwixt Christ and the world how Christ can vphold thee and preserue and protect and prosper thee against the world but all the world cannot shelter thee from his warth True knowledge of Christ of the benefits wee reape by him of the priuiledges we haue in him of the comfort and peace we receiue through him will make vs account all the things of this world in comparison of Christ but as dung and it will make vs also stand the more resolutely against all the assaults of the world and not suffer our selues thereby to be drawne from Christ Let vs oft call to minde that which Christ hath said to this purpose What is a man profited if he gaine the whole world and lose his owne soule or what shall be giue in exchange for his soule 4 If at any time through his owne weakenesse or the violence of any temptation a man be so farre ouertaken as to deny the Gospell and to forsake Christ let him not persist therein but rather as Peter did vpon the first occasion offered to discouer his folly let him throughly humble himselfe and speedily repent The longer sinne continueth the stronger it groweth and the greater aduantage will Satan take thereby Deadly poison being speedily purged out may be kept from infecting the vitall parts 5 After once thou art recalled hauing before time denied Christ be the more watchfull ouer thy selfe that thou deny him not againe and againe If the Diuell being once cast out returne againe Hee will come with seuen other spirits more wicked then himselfe If after men haue escaped the pollutions of the world through the knowledge of th◠Lord and Sauiour Iesus Christ they are againe intangled therin and ouercome the latter end is worse with them then the beginning 6 While thine heart is pliable pray earnestly instantly pray as against all sins so especially against presumptuous sinnes as Dauid did and in particular against this vnpardonable sinne Nothing more powerfull against sinne and Satan then faithfull prayer without this all other meanes are fruitlesse This meanes is to be vsed as for our selues so also for others as we haue before shewed There is nothing against which we ought more earnestly to pray then against this sinne for no estate more desperate then theirs who fall into this sinne §. 34. Of the persons who cannot fall into the sinne against the holy Ghost AS this Treatise was begun with declaration of Gods Mercy in forgiuing all manner of sins so it shall bee concluded with application of comfort to the elect and that in regard of the nature and issue of the sinne against the Holy Ghost That which maketh this sin to seeme as an hot fiery thunderbolt euen that which maketh it most terrible and dreadfull that I say ministreth matter of comfort to the elect namely that it is impossible it should be pardoned and that the committers thereof are sure to bee eternally damned The comfort is this that the elect are absolutely freed from it so as they cannot fall into it The Reasons are euident 1 When they come to bee inlightned together with their illumination regeneration is wrought in them Now they who are borne againe cannot so wholly giue vp themselues to sin and Satan as to sin against the Holy Ghost The Apostle in a more inferiour degree and kinde of sinning then in this kinde against the Holy Ghost saith Whosoeuer is borne of God doth not commit sin for his seed remaineth in him and he cannot sinne because he is borne againe 2 All the sinnes of the elect in the issue and euent are Veniall such as shall be pardoned For though in the nature and kinde of sin euery of their sins are as the sins of all other mortall For the wages and due deserts of sin not any one sin excepted is death yet hath Christ by his death satisfied for all their sins All therefore shall be pardoned to them 3 All that are elected are elected to eternall life and being elected thereto they shall assuredly be made partakers thereof Gods purpose and decree remaineth firme and stable and cannot be made frustrate They are not therefore in danger of eternall damnation and so cannot fall into that sin Yet let no man be presumptuous or secure in this regard for first hee may bee mistaken in his election and thinke he is chosen when indeed he is not If hee be deceiued and mistake the markes of his election then is he not exempted from this sinne and the feareful issue thereof Againe though he be elected yet if hee be not watchfull ouer himselfe