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I Am bound to affoord you my best helpe: for of you Aquila I haue bene made to know the way of GOD more perfectly. I wil euer acknowledge it, and be rea∣dy to shew all thankefulnesse for it. But our time will slide from vs, and though wee haue all peace at home,
yet it is not good to giue prouocations. Let vs there∣fore fall close to our businesse, that wee may dispatch in due time. Wherin would you wish vs now to deal? me thinkes we haue sayd much of Faith, shall wee passe to some other thing?
No Sir, I pray you, let vs dwell a little lon∣ger in this argument. For I couet to heare you deliuer your minde touching the efficacie and fruitfulnesse of faith, whereof little hath bene saide, scarse a touch gi∣uen of it; and what may be the matter that true Faith, being such a noble and necessary, such a woorthy and wonderful gift; yet there be so few, so very few, euen within the Church of God, liuing vnder the Ministry of the Gospel, which are endued there-with: as is too manifest by their manner of liuing; for very many liue very il: now one can neuer liue ill, that beleeues well: as on the other side, hee that beleeues ill, cannot liue well.
Heerein you say most truly. For true Faith is neuer idle nor barren, but working and fruitefull in good workes. Thence it is called, Effectuall Faith, 1. Thess. 1, 3, and elsewhere it is sayde, that Faith workes by loue, Gal. 5, 6. of Abrahams faith it is said, It wrought with his works, Iames 2, 22. where the Apostle maketh voydnesse of workes, or want of charity, a note of a dead faith. For, as dead men can woorke no more any humane or naturall worke, so that faith that works* 1.1 not by charity, is dead. Nothing therefore is such a testimony of the lacke of liuely faith, as mens euil and wicked liues. Many other things there bee, which doe descry this truth, that Faith is a rare gift, & to be found but in a few; as namely, the great ignorance of God,
and his will. For there being (as we haue seene before) required in faith a competent knowledge; nay faith be∣ing for the nature of it a diuine wisedom, put into the heart os the elect; therefore the grosse ignoraunce of these times doth argue the rarenes of faith in this age. The which is further testified by the cōtempt of Gods publike worship, & the prophanation of his Sabbath,* 1.2 which doth alwayes (as an handmaid) accompany and waite vpon ignorance: God being serued by some for meere fashion and 〈◊〉〈◊〉, or because of the Lawes compelling it; and by others not serued at all, the Ta∣uernes, or Ale-houses, or Stew-houses, or gaming pla∣ces, being the Church they keepe. This plainly shew∣eth, how rife infidelity is: whereof this is yet a further demonstration, euen mens fayling in Gods priuate* 1.3 worship, either not praying at all with their family, but lying downe like Asses, and rising like Hogges; or else performing it negligently, with coldnesse and want of deuotion. But amongst sundry tokens of the rarenesse of true beleeuers in the Church of God, these two are the most notorious. The former is the vnfaithfull dea∣ling* 1.4 of one man toward another, men being so full of craft and subtilty, so cunning and exercised to beguil,* 1.5 as one can hardly tell where to trust; 〈◊〉〈◊〉 shall one finde a true and plaine-hearted man. These being the dayes wherein affiance cannot be put in a friend, nor confidence in a counsellor, as the Prophet fore-tolde, Mic. 7, 5. This want of ciuill faith, doth bewray the want of Christian faith. For, did men truly beleeue in God, they would surely be carefull to deale so, as that they might deserue to be beleeued of men. Our kee∣ping of our promise with men, it being a speciall fruite
of our faith in Gods promises, Ps. 5, 4. Gal. 5, 22. & yet where is he in a maner to be found, that maketh con∣science of a promise? Yea, bonds & oathes will scarse* 1.6 hold men, they are so slippery and vntrusty. The other thing, is the generall hatred of true beleeuers, of faith∣full Christians; who of al others are most scorned and reuiled by all sorts of people. Amongst whom, there is a certaine strife and emulation, who should excell o∣thers in malice towards them. If men did beleeue in God, and loue him which begetteth, they would loue such as are begotten of him, 1 Iohn 5, 1. If this bee the marke of a man translated from death of vnbeleefe and sinne, to the life of grace and faith, that they Loue the Brethren, 1 Iohn 3, 14. as it is there written, Hereby we know we are translated from death to life, because wee loue the brethren; then surely, this ouer-common hatted & despising of the godly, together with the great vnmer∣cifulnes and cruelty which reigneth euery where, doth sufficiently proue the truth of that which is before spo∣ken in the Word, that Christ when he comes, should scarse finde any faith vpon the earth, Luke 18. and this is it which hath bene the condition of all times. Few there be that enter the straite gate, Math. 7. Many called, and few chosen. Few also beleeued the reportes of the* 1.7 Prophets. So few that feared God, as that the holy Ghost hath enquired for such as are rare to be found; Where is the man that feareth the Lord? Againe, Psal, 90, 12. In Noahs time, but his family alone, and therin was a Cham. Afterward, the house of Abraham & of Isaac, who worshipped God aright, yet there was an Ismael and an Esau. What was Iacobs family, or the Israelites to the rest of the world? Yet among them were many
hypocrites and wicked men.
You haue well established me in that which I conceiued about the fewnesse of beleeuers; but I pray you Sir declare vnto mee what may be the true causes thereof, and what benefit may come by this conside∣ration?
Some of the causes be common to all times,* 1.8 some proper to this age wherein we liue. Of the former ranke, the want of the Word, the seed of faith; or where* 1.9 the Word is, the want of sound Interpreters, the hands* 1.10 which scatter abroad the seede of the Word; the with∣drawing of grace where Interpretors be: for all en∣crease* 1.11 commeth from God, who if hee pull backe his grace, it is in vaine for Paul to plant, or Apollos to wa∣ter.* 1.12 To these wee may adde the corruption of mans heart, prone to vnbeleefe; and reason, especially cor∣rupted, is an especiall enemy to faith, as nothing more. For the wisedome of the flesh, is not, nor will be subiect vn∣to God; Rom. 8. 7.
Satan he euer makes one, alwayes labouring by one* 1.13 meanes or other to make frustrate the Word, because he knowes that his kingdome is so much decayed, as the Word preuaileth to draw men out of vnbeleefe vnto faith: therefore hee sets all his wits and wiles aworke how hee may harden men in infidelity. But the maine and soueraigne cause of this fewnesse of true beleeuers* 1.14 which be in the world, it is the decree of god, who hath not ordained all to life eternall, which is the end; and therefore not vnto faith, which is the meane to bring vnto that end; and these are more then a good many: for the saued are fewer then the other which are not sa∣ued; Mat. 7. 13, 14.
Now for the causes proper to this age; I take them to be these foure especially. First the extreme rage of Sa∣tan,* 1.15 who perceiuing his time to be but short, rageth so much the more, striuing with all his cunning and might to hold men in the fetters of infidelity, and keepe them backe from Christ; to this end both lessening and cut∣ting away the meanes where hee can, and hindering meanes where they bee. Another thing is abundance* 1.16 of iniquity ouerflowing in all places (as a deluge,) this last age being as a common sinke, into which all the filth of all foretimes runneth; which occasioneth God as a iust Iudge to punish men with hearts slow and hard to beleeue. Thirdly, to the encrease of vnbeleefe, it* 1.17 helpeth not a little, that there is in the Church amongst professors such differences in matter of faith and religi∣on,* 1.18 a great stumbling blocke. And lastly, the loose liues of such as be Preachers of the faith, auaileth much to hold men in their vnfaithfulnesse and sinne: for the be∣nefit which is to be made of this consideration, it is this, so much the more to encrease a care in men to labour for the gift of faith, by how much it is more rare. Were it so common as Nature is, or as the Word and know∣ledge is, there were the lesse need of any thought or tra∣uane this way; but being a thing so precious & renow∣ned, much talked of in the World, and little felt and enioyed; and there being no Christ nor happinesse without it: it standeth vpon so much the more to giue all diligence, that they may bee found rather amongst the little handfull of beleeuers, then in the multitude of Infidels, which walke the broade way of vnbeliefe and iniquity. Also this admonisheth vs, as to sweate about the getting of faith, by vse of all the meanes afore men∣tioned;
so to be exceeding thankefull to God for sepa∣rating and choosing vs out of the world of vnbelee∣uers. They shall deserue to lose their faith, that will not ioyfully and much praise God for it, and endeuour greatly and continually to set it on worke. And so to returne to the other part of your question, about the working and efficacie of a true faith, it is a point wor∣thy your remembrance, and worthy of a more wor∣thy discourser then my selfe am. Ye can but haue my best performance, and that I promised you.
I finde by the Word (as I beganne to shew) that a liuely faith is a most powerfull and fruitfull gift, brin∣ging forth many, sundry, and excellent workes and ef∣fects; whereof that 11. Chapter to the Hebrues giueth plentifull proofe. And it will not be amisse, to runne through a few of those examples named there. We reade of Enoch, that his person by faith pleased God; and Abels sacrifice through faith was accepted of him. Noah by faith beleeued, and feared the iudgement and threatning of God, and prepared the Arke, being mo∣ued with reuerence of his authority that commanded it. Abraham by faith, obeyed God, euen to the forsa∣king of his natiue countrey, to goe to a strange place which he knew not, and to the offering of his son Isaac, the sonne of the promise. Moses by faith, contemned worldly honours. 〈◊〉〈◊〉 by faith, being an Heathen and an Harlor, was made courteous and peaceable to the spies of Israel. Finally, by faith, other Saints at∣tempted to doe very hard, and suffered most heauie things: yea, euen women by faith 〈◊〉〈◊〉 death and 〈◊〉〈◊〉 most 〈◊〉〈◊〉.
Now that ye haue made entrance into the
treatise of the efficacy of faith, go forwards I pray you, and shew me as distinctly as you can, what bee the se∣uerall workes of faith, being once created in the heart, and what the due meditation thereof ought to worke in vs.
I was minded so to doe, but I must doe it* 1.19 heere more breefely, because it must be the subiect of all our conference for the time to come. Of a liuely ef∣fectuall faith, there be some workes without vs, which yet neerely concernes vs; or some inward or wrought within vs, which are so wrought, as they sticke and a∣bide within our selues. For these outward workes we are to note, that a liuely faith, it is that effectual instru∣ment whereby an elect person is vnited and knit vnto Christ, to become a member of Christ: & that where∣by hee becomes partaker of Christ his perfect righte∣ousnesse, performed by his manhoode vnto remission of sinnes, and iustification before God, as it is written; We conclude that man is instified by Faith, Rom. 3: and al∣so of his spirit for sanctification, as it is written, 〈◊〉〈◊〉 the Spirit by faith, Galath. 2, 14. and the heart is pu∣rified by faith, Acts, 15. So as our faith carrying vs vnto Christ, effecteth for vs those three most excellent gra∣ces, of vnion with him, instification by him, and san∣ctification, which I call outward, because faith goeth out of our selues to finde them in Christ. Now the in∣ward effect and worke offaith, are all those workes of Christ dwelling in our hearts, euen whatsoeuer Christ dwelling in vs, 〈◊〉〈◊〉 within vs, the same are workes of faith. As a peaceable and setled conscience, in re∣gard of finne pardoned; an accesse vnto the gracious presence of God, a marueilous ioy of heart by this
meanes, a certaine hope of heauenly glory, a sense and feeling of the former benefits, and of the infinite loue of God shed abroad in our hearts by the holy Ghost, cheerfull patience in all tribulations; all which effects do spring from the application of Christ by faith, as it is apparent by Rom. 5, 1, 2, 3, 4.
Moreouer, whatsoeuer spirituall graces there bee, with the increase of them all, they bee the effectes of faith; as is cleare by this, that often in Scripture fayth is set before other Graces, as the roote, mother, and spring of them all: see 2 Peter 1, 5. Ioyne with your faith vertue, &c. all Graces being as handmaides to attend vpon Faith, as their Mistris and Queene, yea following and resting vpon it as vpon their beginning & ground. For faith beeing the instrument of our vnion with Christ, and of our partaking with his righteousnes and Spirit, it must necessarily follow, that the whole traine of sauing Graces be the fruites of faith; which as it ta∣keth holde on his sufferings and obedience for our iu∣stifying, so it deriueth vertue and force from his death and resurrection, for the killing of the old man, or for the defacing of the image of Satan, which consisteth in all manner of vices; and for the quickening of the new man, and erecting of the image of God, which consists in righteousnesse and holinesse: so as he which hath true faith, can lacke no sauing Graces. And final∣ly, our faith in Christ, is our victory ouer the world, 1 Iohn 5, 4. treading downe in our hearts that corrup∣tion which reignes in the world; strengthening vs to beare the reproaches, troubles, and persecution of the world, and arming to resist, yea enabling to conquer Satan the prince of the world, 1 Pet. 5, 8, 9. And which
is most of all, such is the power of faith, as it doth en∣able vs in some sort to ouercome euen God himselfe. For it was by faith, that Iacob had power to preuayle with God, Gen. 32, 28. and that Moses did (as it were) binde the hands of God to withhold iudgement from his people, whom he was minded to destroy; had not Moses his seruant stoode in the breach before him, to turne away his wrath, lest he should destroy them, Psa. 106, 23. And in Exodus, when Moses prayed by faith, Let me alone, faith God, Exo. 32. as if faith could mana∣cle and binde Gods hands. The due meditation of all these effects and workes of faith, plainly proueth men of euill life, to haue no faith. It conuinceth hypocrites to be vnfaithful, because professing faith, they haue not the power of it in their hearts. Also, it stoppeth the mouths of Papists, who charge the 〈◊〉〈◊〉 to teach and commend an idle faith, which should giue liber∣ty, and open the windowes to all licentiousnesse. Also it serueth to direct euery one in whom is true faith, to discerne of himselfe that he is endewed with it, where∣of he feels the proper effects in himselfe. Lastly, it must stir vp and encrease the diligence of all Gods children, to nourish a gift which is of such force and efficacy, of such mighty power, and manifold profit.
Sir, me thinkes ye haue (as it were) brought me into a costly banket, well set foorth with varietie of most delicate iunkets, whereof one may feed to the ful: or into a rich wardrobe, full of all sorts of robes and ornaments. For these workes offaith which you haue spoken of with so short a breath, they are the deckings wherewith Christ Iesus doeth adorne his spouse, euen euery Christian soule; and the sweet and pleasant ban∣ket
dishes and goodly fruits and spices where with shee againe doth 〈◊〉〈◊〉 him, when he commeth in to sup with her; 〈◊〉〈◊〉. 3. 20. Can our time be better employed then in taking a more particular & large suruey of these iun∣kets and robes, to satisfie our selues with some sight and taste of them? But ere this can be done, there is one office more for you to doe, and that is, I would entreate you to acquaint me with all the encouragements ye can thinke of, which may whet on our faith, and prouoke vs to beleeue God in his Word, also how the hinderan∣ces of our faith (as blockes in our way) may be remo∣ued.
Good friend Aquila, but that I may denie,* 1.20 no seruice which you will put me to performe, else this taske were fitter for you to vndergoe, as one that haue had your faith much exercised with sundry conflicts; wherein you haue through Gods mercy stood fast, and quitted your selfe like a man: therefore if I by lacke of experience haply passe by any matter of moment in this businesse, doe ye recall me, and remember me of it. Great and many are the impediments to withdraw and pull the faithfull from the holde of their faith, and to draw them to distrust: but on the other side also, very strong and plentiful are the encouragements which the word from Heauen affordeth them, to stay themselues vpon Gods promise for all things that pertaine to euer∣lasting happinesse. First of all, this is not the least, that the great God by his cōmandement hath laid a charge* 1.21 vpon all his children to beleeue his promises; and albeit* 1.22 this alone were sufficient to moue them to doe so, lest* 1.23 they be found disobedient to God, and to striue against his holy will, who beares them so much good will; yet
it pleaseth him not onely to vse his authority in enioy∣ning them to haue faith in his Son for their saluation, but he also in the person of his Ministers, out of his cle∣mency* 1.24 descendeth so farre, as to entreate and beseech them that they would accept reconciliation and peace with him through Christ: Wee as the Ambassadours of Christ (saith Paul) as though God did beseech you through vs, exhort you to be reconciled to God; 2 Cor. 5. 20. What heart would not relent when his Prince with 〈◊〉〈◊〉 in hand (as it were) should 〈◊〉〈◊〉 to 〈◊〉〈◊〉 him, be∣ing an offendor to accept his pardon. And shall wee doubt to beleeue and giue credit to that God, that is so desirous of atonement with vs, as to beseech vs to ad∣mit it, whom hee might command, compell, 〈◊〉〈◊〉, con∣found, if wee should distrust him? 〈◊◊〉〈◊◊〉 that it pleased our most good God to promise Christ, and all* 1.25 good things with him; vpon no other condition then this, onely that we doe by faith beleeue his promise: for our obedience to the commandement for 〈◊〉〈◊〉 of life, is no condition of the promise of grace 〈◊◊◊◊〉〈◊◊◊◊〉 onely of our faith; Rom. 6. 22. 〈◊〉〈◊〉 〈◊◊◊〉〈◊◊◊〉* 1.26 onely condition of the 〈◊〉〈◊〉 of mercy. As it 〈◊◊〉〈◊◊〉; God so loued the World that begane his onely begotten Son,* 1.27 that whosoeuer beleeueth in him should 〈◊〉〈◊〉 for euer. And againe in the foureteenth 〈◊〉〈◊〉 of that Chapter 〈◊〉〈◊〉 〈19 words〉〈19 words〉 beleeues in him, should liue euerlastingly. To which 〈◊〉〈◊〉 Marke 〈◊〉〈◊〉, 16. He that beleeueth shall be 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉 3. 11, 12. 〈◊〉〈◊〉 〈◊〉〈◊〉 and 4. 3. and in 〈◊〉〈◊〉 other places to this 〈◊〉〈◊〉 so 〈◊◊◊〉〈◊◊◊〉 a necessity that wee constantly be∣leeue. For as in humane contracts there is no enioying
the bargaine, if the condition be broken; so it is here, if we bring not this condition of faith with vs, God is not bound to stand to the couenant: but as Christ saith; Ex∣cept ye repent, ye perish: Luke 13. so much more, Except ye beleeue, ye perish. For he that beleeueth not, shall be con∣demned; Marke 16. 16, 17.
It must be further considered, that God the Author* 1.28 of the couenant of grace and life, is omnipotent, to whom nothing is impossible; who as for his holinesse and truth, he will promise no more to his children then he meaneth in good sooth and earnest to doe, so he lac∣keth no power nor might to effect what hee meaneth. The Apostle Saint Paul, 2 Cor. 6. 18. in coupling the almightinesse of God with this couenant, saying, I will be your Father, and you shall be my children, saith the Lord God Almighty; purposed to minister good heart and courage to the faithfull, by this very consideration, that they are in a league of saluation with him, that can doe what he will doe. Abraham strengthened his own heart in beleefe, by remembring that God the promiser was able to doe it; Rom. 4. 20. But when a true beleeuer ta∣keth* 1.29 hold on his truth, and ioyneth that with his Al∣mightinesse, by thinking seriously (especially in the houre of any temptation) that hee hath to doe with a God which is truth it selfe, author of all truth in others, and an infinite louer of it; also a hater and 〈◊〉〈◊〉 of all falshood and lies: who hath giuen proofe of his fidelity euen in the least promise, concerning this life, feeding, defending, and otherwise blessing his Children accor∣ding to his word: they may with much comfort resolue and set it downe in their minde, that his faithfulnesse will much more appeare in this great promise of remis∣sion
of sinnes, and of eternall life. Thus very often to confirme and establish the mindes of the Saints, Saint Paul telleth them, Faithfull is hee which hath promised, which will doe it; 1 Cor. 1. 9. 1 Thes. 5. 24. Dauid assu∣red himselfe of mercy promised him, vpon this medi∣tation, that all the words of God were true; 2 Sam. 7. 28. yea, so true, that hee fulfilleth his words euen towards such as are treacherous and persidious to him. Againe,* 1.30 as God is to be reuerenced for his mercies (There is mer∣cie with thee O Lord, that thou maist be feared; Psalme 130. 4.) so is hee to be trusted and beleeued in, for his mercies: The eye of the Lord is vpon them that trust in his mercies; Psalme 33. 18. Againe, Let thy mercies and truth preserue me; Psalme 40. And Psalme 51, and verse 1, Dauid is encouraged to come to God after his fall for pardon, with good trust to find it, because of his most mercifull nature ready to forgiue poore offenders. And the Apostle in 1 Tim. 1. 9, 10. reporteth, that the mer∣cie which he found, being an oppressour, a blasphemer, a persecutour, did serue to encourage other sinners in time to come to beleeue on God, and to cast themselues on his kindnesse for pardon. Which is an occasion to remember a new encouragement to faith in God, name∣ly,* 1.31 the example of others, who hauing sinned much a∣gainst God, yet beleeued the promise, and were forgi∣uen: as Lot, Moses, Dauid, Peter, Paul, and infinite others mentioned in the holy Scripture; which examples are registred there for our learning, that thereby we might haue comfort and hope; Rom. 15. 4. Therefore let faint sinners plucke vp their feeble hands that hang downe, and their weake knees; and the rather calling to minde,* 1.32 that they haue by vowe in their Baptisme, and by pro∣mise
often iterated in the profession of Christianitie, bound themselues as to doe the cōmandements, so to beleeue the promises of God. And better it were wee had neuer made such a vow, then to breake it, hauing once made it, Eccl. 5, 5. But what encoragement shold this be to thinke not onely of that band wherewith we haue obliged our selues to God to beleeue him vpon his worde, (which as a pure virgin neuer was defiled with any vntruths) but also to weigh the bond where∣with God hath bound himselfe to vs, not onely in our Baptisme, but namely in the Lords Supper, where vn∣der his seale hee assureth euery true beleeuer that exa∣mineth himselfe, and so eateth and drinketh, that he is as verily partaker of Christ and of his passion, with all the fruits thereof to remission and mortification of sin, as he is partaker of the outward pledges of his body & blood, they being particular testimonies of assurance to euery one, of his owne saluation by Christ, accor∣ding to the tenor of the couenant; so as a token from a most trusty friend, cānot more confirme our perswa∣sions of his loue towardes vs, then the Lords Supper, duly receyued, may warrant and assure our heartes of the especial loue of God in Christ for our eternal hap∣pinesse.
Vnto all this we may adde as a spurre to quicken vs,* 1.33 the great and diuers hurtes which will redound to our selues if we beleeue not God; and the maruellous dis∣honour that thereby should be offered to himself. For if once vnbeleefe take roote in our hearts, a bitter root or roote of bitternesse it will prooue. For by it, all our [ 1] actions naturall, ciuill, religious, indifferent, good a∣ctions, will be defiled, and made hatefull to God: For,
Whatsoeuer is not of faith, it is sinne, Rom. 14, 23. And without faith it is impossible to please God, Heb. 11, 3. and to him whose minde and conscience is vncleane, tho∣row infidelity and sinne, all things are vncleane, Titus 1, 5. And what a matter this is let any man duly consi∣der of it, that as faith gets all sinnes both to bee forgi∣uen, and to turne to our good, Rom. 8, 28. so infidelity gets all our best workes to become naught, & to turne to harme to vs, and offence to God. Neither this one∣ly but through vnbeleefe, we do euen bind vp the hāds [ 2] of God, and seale vp the fountain of his liberality, that it should not flow vpon vs either in earthly benefites, or heauenly graces. His protections and deliueran∣ces in our dangers, and against our enemies, are with∣helde. As it is sayde in the Gospell, Christ could doe no great workes there in Capernaum, because of their vnbeleefe: so our vnbeleefe doeth after a sort disable God, at the least it depriues vs of his gracious good things and great preseruations.
Neither onely doth it keep good things from vs, but [ 3] pulleth down euill things, yea euen vpon Gods Chil∣dren their particular and partiall vnbeleefe draweth many and greeuous iudgements from heauen. Moses for his distrust died in the Wildernesse, and might not be suffered to enter the Land of Canaan, Deuterono. cha. 4, 4. Also Zachariah, otherwise a iust man, yet for his vnbeleefe sake, was stricken dumbe, and for manie moneths was not able to speake, Luke chap. 1. vers 22. If the vnbeleefe of the godly (being but an infirmitie of faith) were so sharpely chastised, what marueile if the infidelity of the wicked, being a meere absence of faith, do cause vnto them many heauy plagues in this
life?
Examples whereof are rife in the Book of God, and in [ 4] common life: but the chiefe hurt of incredulity is, that it shutteth out from the blessed and glorious kingdome of God, For without shall be fearefull, vnbeleeuers; Reuel. 21. 8. yea, and throweth downe head-long into eter∣nall [ 5] perdition, to suffer vengeance in flaming fires, be∣cause they obey not the Gospel of Christ: For he that be∣leeues not, the wrath of God is vpon him; Iohn 3. 36. and such shall be condemned; Marke 16. 16. So as if obtaining of all promised good things cannot be offorce suffici∣ent to stirre vp our dul hearts to embrace the promises; yet when the manifold and certaine euils which befall men for want of faith, be thought vpon, this should helpe to awake our heauy mindes, to make vs abhorre euery vnbeleeuing thought; chiefly considering that the danger to our selues by yeelding to vnbeleefe, is no∣thing (though it be much & most fearefull) being com∣pared to the dishonour that will thereby redound to* 1.34 God: for by our vnbeliefe he is spoiled (as much as in vs is) of his essence & being, namely, his mercy, truth, and power, which is to make him no God. For if we make him a lyar (as euery one doth, which beleeueth not in the onely begotten Son of God; 1 Ioh. 5. 10.) then we strip him and rob him of his chiefe glory; yea, of his very essence. Nay, which is yet more feareful, we doe equal & match him vnto Satan, as if there were no more truth in his* 1.35 sayings, then in the father of lies: as on the one side then they doe much glorifie God, that doe beleeue his word, witnessing of him that he is true in his promises, able for performance; Rom. 4. 21. (yea, they do themselues a spe∣ciall* 1.36 honour: for they doe make God a testimoniall (as
it were) and set to their hand & seale, that he is faithfull; Ioh. 3. 33.) So on the other side, they do exceedingly di∣shonour themselues and God also, which doe through infidelity cast away his promises.
Thus you haue heard good friend Aquila, the best encouragements which I can thinke of, to quicken a fainting faith; which if they hit vpon a presuming heart, will make it more presumptuous: but if they meet with a beleeuing humbled heart (for whose sake I haue colle∣cted them) then they will be as drie sticks heaped vpon a dull & dying fire to reuiue and cheere it. Now that ye are so well acquainted with the vsuall discouragements & hinderances of faith; you hauing had so many strong assaults made against your faith, if you wil deliuer them, and also shew how they may be repulsed & ouercome, it will doe well in my opinion; and so wee will shut vp our conference about faith.
I haue a good mind to doe the one, that is, to lay forth the obiections which the flesh & Satan make against the stedtastnesse of faith, to shake it: but for the other, you that haue truly opened the encouragements,* 1.37 can also tell how for to fit them for the resistance and beating backe of hinderances. First, how shall I be assu∣red that the gracious promises offorgiuenesse by Christ, and other promises of the Gospell, are from God, and not deuised by men?
Tell me, haue you not been moued to doubt whether there be any God at all?
Truth is so, I haue, and nothing so much;* 1.38 yea, and of the whole Scriptures, whether they came from God, or not?
This indeed is the very high way to destroy
all faith in God, to cal in question the Scriptures, & God Author of them. The foole hath said in his heart there is no God; Ps. 14. 1. And the diuel wil suggest as much vnto the very godliest and wisest heart; but take this for a truth, that therefore there is a God, and the promises of mer∣cie are hereby proued to bee diuine, because yee are tempted to think otherwise. Were there no God indeed, or were not Euangelical promises and the whole Scrip∣tures from him, yee should neuer bee troubled with thoughts of these matters. But because they be both most certaine, and the certaine beleeuing of both being to the great commodity of the Christian soule: there∣fore Satan so busieth himselfe, to weaken the credit of them; for hee knowes that by such vnbeleefe his king∣dome is vnderpropped. And hold this sure, that that is very good and of God, whatsoeuer our corrupt nature and Satan be most against. But as touching the Scrip∣ture,* 1.39 the word of faith, that it is the Word of God, and from heauen, there be sundry and sound arguments to perswade it.
First, the great harmony and constant consent of one [ 1] part of this Booke with another in such a huge variety of infinite matter, yet no repugnancy; howsoeuer some diuersity may be found. Secondly, the maiesty of the [ 2] matter in great simplicity of words. Thirdly, the effi∣cacy, [ 3] power, and vertue thereof, working in the hearts of sinners for their conuersion, which no other writing in the World doth or can effect: for mens natures in* 1.40 their reasons and wils being corrupt, are as contrary to the doctrine taught in these books, as darknesse to light,* 1.41 heauen to hell; yet are they by the mighty efficacy hid in them, reconciled to them, so as they willingly yeeld, [ 4]
approue, and honour them also the power of them ma∣keth euen the wicked to feare and tremble. Fourthly, the euents of all Prophecies, so many hundred, yea, some thousand yeeres foreshewed and made before, yet accordingly fulfilled in their due time, doth bewray them to be from that all-seeing verity.
Fifthly, the Penmen* 1.42 of the Scriptures discouering [ 5] their owne corruptions and infirmities, euen to their owne preiudice, and cracke of their owne estimation in the World, and so vnpartially reporting the foule ble∣mishes of their own people and countreymen, doth te∣stifie, that they were gouerned by the holy Spirit in the [ 6] penning of them. Sixtly, there be sundry examples and stories in the Bible, to which euen the Heathen and Pa∣gan, yea, and Iewish writers being enemies to Christ, doe giue testimony to the truth of them, as in Iosephus and others; and the witnesse of an enemy, it is of no small credit and force. Seauenthly, the strange preser∣uations [ 7] of these Bookes, notwithstanding the strong malice of the Diuell, and his mischeeuous policies and practises of his most wicked Instruments to suppresse and extinguish them, yet that they should be so kept as to remaine entire without losse of any Booke, nay, of a∣ny iot or tittle, (as very iudiciously learned men doe thinke) this diuine protection doth argue that their au∣thority [ 8] is diuine. Adde vnto all this, the constant te∣stimony which so many worthy Martyrs by their [ 9] death and bloud haue giuen to this truth. Lastly, euery one of Gods children haue the witnesse of God his own Spirit, the Authour of the Scriptures, to testifie in their consciences of them, that they are inspired of God, and doe containe a diuine infallible truth. So then the good
correspondency of all parts of the Bible, the maiesty of matter in plainenesse of wordes; the rare effects vpon mens consciences for conuerting, humbling, comfor∣ting, terrifying, such as no humane writings can worke; the certaine exhibiting and accomplishment of foretold persons and things; the vprightnesse of the Instruments set a worke to pen them; the testimony of the Inditer the holy Spirit, and of the holy martyrs in their blood shed for it; and the miraculous preseruation of the Scriptures in so many ages, notwithstanding so great meanes and oportunities of extinguishing them, euery one of these, seuerally, and all ioyntly together, doe serue to stop Satans mouth, when it shall be opened against the di∣uine originall of Scriptures. Proceede now to shew the next assault against faith.
The promises in Scripture touching salua∣tion* 1.43 by Christ, were not made to me, neither did God euer say to me particularly and by name, that I shall be saued; or hath hee any where commanded mee to be∣leeue this?
There be as many promises made to your selfe, as other the Saints now, or heretofore haue had made to themselues. What promises had Iob made to himselfe alone, to assure him by name of his owne sal∣uation; or yet Dauid, or Moses, or infinite others? Hath God made promises of eternall life, and of atonement by his Sonne, and commanded the promises to be pro∣pounded & declared to vs, with charge that wee should beleeue them; and hath hee giuen his Sacraments with iniunction to euery Christian, to take the elements of bread and wine as pledges to himselfe of Christ and his benefits; and hath hee commanded and called vpon vs
to pray for pardon of our sinnes, and euerlasting salua∣tion to the praise of his mercy; and giuen his Spirit into the hearts of his Children, as a witnesse to themselues of their owne adoption (a witnesse that cannot lie, be∣ing the Spirit of truth,) and withall wrought so many gracious gifts and works in them, which none can haue but such as are in his fauour, beloued in his Sonne; and is not all this in effect as much as if a particular promise were made by name vnto euery one of the faithfull of their owne happinesse? Againe, whosoeuer he be that out of the fit of temptations beleeues the promises to belong to himselfe, that Christ loued him, and died for him, and doth beleeue it truly; the same may assure him∣selfe euen in the pangs of temptation, that the promises still belong vnto him, because God is of an vnchangea∣ble nature and will. And doth not euen this proue that God would haue men to beleeue firmely their owne saluation, because Satan would haue vs to doubt of it? Are not God and Satan flat opposites, and contraries? And whereas you say, ye are no where commanded to beleeue your owne saluation; yes, euen this is comman∣ded, as much as ye are commanded to trust in God for your temporal preseruation and prouision of things for this life: ye may as well say, I am not commanded to beleeue that God will cloth me.
Yet it were great presumptiō in such a sinner, whose* 1.44 trespasses are so innumerable as the starres of heauen in number, to look for any such mercy as eternal saluatiō.
If there were no commandement to beleeue the remission of all our sinnes, or if our beleefe were grounded vpon any worke in our owne selues, that there were ought in vs that could deserue such mercy,
or that it could bee had any other way then thorough Christ, this were presumption. But to rest in the truth of Gods promise, and sufficiency of Christs 〈◊〉〈◊〉, this is Christian submission. And touching the num∣ber of your sinnes, I easily beleeue they are wondrous many, and more then you thinke for, for who knoweth his offences? But then, do you beleeue also this, that Christ Iesus dyed for all the iniquities of all the elect,* 1.45 to purge them by his blood. So as if all the elects sins were yours, yet the remedy prouided by Christ would be found sufficient.
Againe, to the incomprehensible boundlesse mer∣cies of God, it is as easie to forgiue many sins, as few sinnes. For, if he will haue many pardoned, they are pardoned: and few be therefore pardoned, because it is his will to blot them out. He hath mercy on whom he will, Rom. 9, 15. Set then the multitude of his mercies against the multitude of your sinnes, and the. vnvalue∣able price of Christs death, against the huge heape of your innumerable faultes. Whereunto adde this, that sinners guilty of as many sinnes as you be, or can bee, haue beene saued through faith in Christ. Witnesse he that saide his sinnes were gone ouer his head, and more then his haires.
This is a ioyfull hearing: but there is another scru∣ple,* 1.46 that many of my sinnes haue beene sinnes against knowledge, and done after repentance, yea, and after promises and vowes of amendment: and by one that haue receiued of God many blessings, both; in things inward and earthly; and so my vnthankfulnes deserues* 1.47 a casting off, and my persidiousnesse is worthy to haue
the gates of mercy shut and barred against me.
I confesse that these circumstances make the case the harder: for sins against knowledge are very fearefull, and grosse vnthankfulnesse in despising great bounty, when it is ioyned with treacherous persidi∣ousnesse in breaking solemne vowes, doth much aug∣ment the guiltinesse of sin. But is it any ease to your soule, to bring vnbeleefe, and knit it to your other of∣fences which be bad and vile enough already, and had not neede to be encreased by addition of infidelity? A∣gain, is there any thing in all that which you haue spo∣ken, which is not remissible, and to be pardoned? Is there any thing which Gods children may not, yea doe not fall into? Did not Iacob break his vowes, for which God did temporally chastise him? Gen. 35, 1, 2. How often had King Dauid repented, and how often vowed obedience to God, 1. at his Circumcision, 2, and so of∣ten also as he came to the Passeouer, 3. and vpon ma∣ny particular mercies receiued, as his Psalmes witnes, before he fell into those grosse crimes against Bathshe∣ba, Vriah, and the whole hoast? And what great mer∣cies of protections and prosperitie had he receiued be∣fore? See 2 Sam. 12, 7, 8. May we not affirme the like of other of Gods faithfull children? For I would haue it considered, that all Gods children do performe re∣pentance euery day, and yet euery day fall into newe sinnes, and such as howsoeuer they are to be imputed to heedlesse carelesnesse and negligence, yet cannot bee but done against their knowledge, which hath in∣formed their minds of such things to be sinnes as they daily run into, and daily aske forgiuenesse of. Which yet being done of frailty, and not of set purpose, thogh
the doers be such as are culpable of very great vnthank fulnesse, forgetting so many and great mercies to∣wards them and theirs, and haue bound themselues by many promises to God; for all this, vpon their re∣newed repentance, comming to God with sorrow for them, and with faith in Gods mercies through Christ, they are graciously receiued. And if it were not thus, none could be saued. For, who sinnes not after repen∣tance, and after receiuing of many great blessings, and making many deepe promises of a better life? There is not one but is faulty this way: the most mercifull God causing his grace and mercie to be so much the more illustrious and renowned, by how much the sins of his children be more abundant, that where sinnes abound, there also grace may more abound, Rom. 5, ver. 20. Which is spoken for ease of an heart, groaning and di∣uersly perplexed and humbled with knowledge of sin, & not to open a window vnto iniquity. For the more mercy that any needeth and looketh for, & obtaineth, the lesse cause hee hath to offend, the more reason to please and obey God; as it is written, There is mercie with thee, O Lord, that thou mayst be feared, Psalme 130. verse 2.
But some of my sinnes are such as I haue* 1.48 often gone ouer, & after confession particularly made of them, yet againe and againe haue I gone back to the same sin, as a dog to his vomit; and how then should I beleeue that I can be forgiuen?
All this may be true as you say, and you say that which being true, is also very heauy. For all relap∣ses be they in bodily or spirituall maladies, are very dā∣gerous. It were better that a man should haue two or
three fits of seuerall sicknesses, or two or three seuerall woundes in seuerall places of the body, then to haue the selfe-same sicknesse renewed by relapse, and one place of the body twice wounded. Yet all this may hap∣pen, and proue recouerable and curable: else it were wofull with vs all. Who is he that doth not often goe ouer common infirmities? The selfe-same wants and defects which appeare at one time in our duties, those do againe shew themselues at another time: yea, and grosse sinnes are iterated vpon new occasions & temp∣tations. Peter did thrice deny his Lord, Math. 26, 73, 74. Abraham did twice tell a ly, Lot was twice ouercom with wine and incontinency, Genes. 19, 31, 32. The virgin Mary was twice checkt of Christ for her curiosi∣ty, Luke 2, 49. and Iohn 2, 23. The Disciples of Christ had twice emulations and debates among themselues about primacy; and yet were all forgiuen. If relapses be felt with greefe for that is past, and with feare for time to come, it is a good signe that there is helpe for them: and that commandement which biddes vs beleeuere∣mission of sinnes, doth not except sinnes of relapses.
But some of these sinnes into which relapse* 1.49 hath beene made, are very foule and marueilous great sinnes, such as I am ashamed to name, and I haue long lien in them, therefore I cannot beleeue that they shal be forgiuen me.
God hath forgiuen to such as beleeue, as great sinnes as the world euer had. He forgaue drun∣kennesse to Naah; Incest and drunkennesse to Lot; A∣dultery and murther to Dauid; Idolatry to 〈◊〉〈◊〉; Oppression, persecution, and blasphemy to 〈◊〉〈◊〉; to Peter he forgaue deniall and abiuring of his sonne; in∣credulity
to Moses. If any mans sinne were as blacke as hel, or as diuels, yet the rich mercy of God in Christ can cleanse, and make vs white as snow in Salmon. How can any one great sinne hinder God from sauing any beleeuer, when all his sinnes could not keepe him from reconciling him, being an enemy to him? Yea, such as haue slaine the Lords Prophets, and offered their Children, and haue long both themselues liued in, and by their authority maintained Idoll seruice, as Manasses and Salomon; yet haue found fauour vpon their beleeuing. Yea, he that by his sinne plunged the whole World with him into sinne and death, yet was accepted and pardoned, because he beleeued the pro∣mise. And for lying in sinne, you haue not abode in them longer then Dauid or Salomon; or if ye haue, yet as no sinnes, so no space of time doth limit God. God may forgiue what hee will, and when he will, to whom hee will. The theese that had lyen in his sinnes, euen till his last breath in a manner, yet finding grace to be∣leeue, found also the grace of pardon, and was taken vp into Paradise, there to be with Christ for euer. That infinite mercy that can ouercome the multitude and vglinesse of our sinnes, can also preuaile against our continuance in sinnes.
I haue so gone against the light of my know∣ledge* 1.50 in the course of my life, as I am often in doubt, lest I haue sinned that vnpardonable sinne; yea, I haue had feareful thoughts against that gracious diuine ma∣iesty, whereby I haue beene moued to feare, lest hee had giuen me ouervtterly.
In all soule temptations lightly, this of sinning against the holy Ghost, is one, as an ague goeth
with all bodily diseases; which commeth through ig∣norance of this sinne, or the strong subtilty of Satan* 1.51 bewitching our mindes with feare of this sinne; which is not any one, nor many actions against knowledge: but it is a sinne committed in speech, being contume∣lious and reprochfull against Christ his person, offices, benefits, doctrine, and workes, or against all of these; yet not euery such speech is this sinne, vnlesse it pro∣ceede of despight and malice of heart against the truth of Christ, once knowne by the enlightening of the Spi∣rit. Also this sin is accompanied with an vniuersall and totall Apostacy from truth, and generall pollution in maners, quite contrary to the worke of the sanctifying* 1.52 Spirit wrought in them; whereupon it is called the bla∣sphemy* 1.53 of the Spirit. Hee that dreads this sinne neuer did it. Secondly, he that truly greeues for any sinne, neuer did this sinne. Thirdly, he that can pray for for∣giuenesse of sinne, if it be but with vnfained desire to be in Gods fauour, he is free from this sinne. Fourthly, he that can speake honorably of Christ, and can abide, nay, like the honourable mention of him and his truth by others, neuer did this sinne. Fifthly, hee that hath any good affection to the Ministers, or other members of Christ, hath no part in this finne. Lastly, not he that feares lest hee be giuen ouer, but knowes certainly that he is indeed giuen ouer to it, is within the compasse of this sinne; he that feares lest hee be in it, is not in it: for whosoeuer is in it, knowes he is so; this is most certain, for he is damned of his owne conscience.
But when I am brought to see that all my* 1.54 sinnes are such as may be forgiuen me, then I am trou∣bled with this, that I haue no faith. My heart is dull
and dead, full of vnbeleefe, and so all that can be saide, is nothing to my comfort; I feele no more then a stone or blocke, except it be great feare sometimes and trem∣bling of heart, with excessiue dolour and heauinesse, wherewith I am euen ouerwhelmed.
Faith is not feeling, but apprehension; fee∣ling followes as a fruit of faith, which is in assent, not in sence. What feeling had Christ, when he cried out, My God, my God, why hast thou forsaken me: and my soule is heauy to death? Mat. 26. and 27. 46. In your heauinesse and sorrow you are conformed to your head, and other his members; to Hezekiah mourning as a Doue, and chat∣tering as a Crane, Esay 38. 14: To Dauid, complaining of the disquietnesse of his heart; Psal. 42. and confessing that his teares was the water that washed his Couch; Psal. 6. 6. To Iob, whose greefe was like heauy sand, and* 1.55 pressed downe his heart to the graue. Then as wheate may be hid in chaffe, so faith is often buried vnder the heape of our corruptions and discomforts. Say not therefore ye haue no faith, because your heart is dull and dead. They of whom Christ saide, that their hearts were slow to beleeue, heauy and dull, and foolish hearts, yet did beleeue; Luke 24. 25. And howsoeuer you thinke all to be full of vnbeleefe, it commeth in you from hence, because 〈◊〉〈◊〉 beleeue not now so strongly and comfor∣tably as you were wont to doe; and feele those moti∣ons of incredulity and distrust, which you were not wont to feele. And howsoeuer it goeth with you now, as with a man in a great sicknesse that hath lost his tast, and cannot iudge of meates; yet you shall hereafter, when health is restored, say; you were deceiued. Final∣lie, if it were some other besides your selfe that saide,
they had no faith; I might be sooner brought to beleeue them. And would giue them this counsell, that though as yet they beleeue not, yet not to despaire, or cast off hope: for they may beleeue hereafter, so they carefully vse the meanes with waiting vpon God, who calleth at all houres. It is darknes in the night, but at due time the Sunne ariseth: so after darknesse of vnbeleefe, couering the firmament of the heart, there wil arise the Sun shine of liuely faith to all Gods Elect; in the meane time, to feele vnbeleefe, with a mislike of it, and with a desire of faith in Christ, it is a good beginning, as we haue heard hereof in the degrees of faith.
Sir, you haue now well satisfied me in these obiections, and in this whole discourse about faith. I trust hereafter to heare you speake of the fruits of faith, and namely to lay forth distinctly and cleerely our vni∣on with Christ, by meanes of our faith, and our com∣munion with his righteousnesse and Spirit for iustifica∣tion and sanctification, which being matters of great importance, and our allowance of time being already more then spent, wee are to expect some new occasion for the further dealing in these things.
Ye say well, in the meane time I thanke you for your good company, and wish you much good by this conference.
Of the rarenes of faith, how few doe be∣leeue, and by what signes it may be kno∣wen and per∣ceiued to be so 1. Ignorance.
2. Prophanati∣on of the Sab∣bath.
3. Neglect of priuate prayer
4 Want of faithfulnesse.
Where shall one finde a faithfull man?
5. Hatred of good men.
Esay 53, 1.
Causes Of the ratenesse of faith.
1. Want Of the Word.
2. Want Of In∣terpreters.
3. Withdrawing of grace.
4. Mans cor∣ruption.
5. Satans ma∣lice.
6. Gods de∣cree.
1. Extreme rage of Satan.
2. Abundance of imquity.
3. Diffention in doctrine.
4. 〈◊〉〈◊〉 of Tea∣chers.
The great and manifolde ef∣fects & works of Faith.
Encourage∣ments to faith.
1. Comman∣dement.
Marke 1.
1 Iohn 3.
2 God besee∣ching vs.
3. Faith, the condition Of the Couenant.
See Rom 10, Gal. 3.
Ioh. 3. 10.
4. God the promiser, is Almighty.
5. The truth of God, strengtheneth faith.
6. The merci∣fulnes of God a support to faith.
7. Examples of the faithfull, helpe to our faith.
8. Vow in Baptisme.
9. damages & discommodi∣ties of vnbe∣leefe.
10. 〈◊〉〈◊〉 to God by vn∣beleefe.
11. God ho∣noured by our faith.
12. Our faith 〈◊〉〈◊〉 our selues.
Obiections of an afflicted minde.
1. Ob. Whe∣ther Scriptures be of God.
Reasons to proue Scrip∣ture to be of God.
1 Cor. 14. 24, 25.
As Foelix, Acts 24.
As Moses, Iob. Dauid, Mathew, Paul.
2 Obiect. Whether the promises be∣long to my selfe.
3 Obiect. Presumption.
Titus 2, 14. 〈◊〉〈◊〉 Iohn 2, 2, 3.
4. Obiection Sinnes against knowledge.
Vnthankefull persidiousnes.
〈◊〉〈◊〉 obiection. Sins of relapse
6. Obiection. Horrible greatnesse of sin and conti∣nuance.
7 Obiect. Blasphemy of the Spirit.
Sinne against the holy ghost what it is.
Marke 3 28, 29, 30.
6 Markes, whereby to know that one be free from it.
8 Obiect. No feeling, no faith.
Iobe 6.