The Whole Armor of God, Exegesis · Treatise 2 · Part 6 · Section 14 – Section 29
§. 14. Of the definition of iuſtifying Faith.
THis true,Definitio. ſound,There are many definitions of true faith giuen by learned and godly men, which though they differ in ſome words and phraſes, yet if they be well examined, they will bee found to agree all in ſubſtance: ſome may bee more copious, ſome more ſuccinct, yet in effect all the ſame: The Scripture it ſelfe (which was all giuen by inſpiration of God) doth oft va…e the phraſe, in ſetting downe this true faith whereof we now ſpeake: as to beleeue God. Rom. 4. 3. (Credere Deo.) To beleeue in God. Iob. 14. 1. (credere in Deu… ) or in the Lord Ieſus. Acts. 16. 31. To beleeue in the name of God. Ioh. 1. 12. To beleeue the Goſpell, &c. Mar. 1. 15. Neither is there any more cauſe why men ſhould ſtumble and bee offended with the diuers phraſes and words wherewith faith is defined by ſeuerall men, then with the diuers manner of ſetting downe the ſame Hiſtories of Chriſt by the ſeuerall Euangeliſts. vnfained, iuſtifying, ſanctifying, ſauing Faith, whereof wee now ſpeake; I ſay, this Faith is a beliefe of the Goſpel, whereby Chriſt and all his benefits offered therein, are receiued.
In this definition note the two vſuall parts of a definition, 1.eGenus. The common matter of it, (A beliefe of the Goſpell) 2.fF…m…. The particular forme, or difference (whereby Chriſt, &c.) The former ſheweth wherein true iuſtifying faith agreeth with other kinds of faith: the latter wherein it differeth from them.
1 It is a beleefe) this it hath common with all kindes of faith;Genus remotum. where there is no beleefe, no credence, no aſſent giuen,Many leaue out this common genus (a beleefe of the Goſpell) and in ſteed of it pu. in genus remotius, viz. a worke of Gods Spirit. But they who leaue out either of theſe, ſuppoſe them to be neceſſarily vnderſtood. Other in the forme expreſſe Chriſt alone, and not his benefits: yet they vnderſtand Chriſt with all his benefites. Some make this the forme of faith, To be perſwaded that Chriſt is his: ſome this, To apprehend or lay hold on Chriſt; ſome this, To apply Chriſt vntounto himſelfe. Theſe and other like phraſes, doe in effect imply no other thing then to receiue Chriſt which word I hauehave the rather vſed, becauſe it is the very word and phraſe of the holy Ghoſt. (Ioh. 1. 12. Heb. 11. 17.) and as proper, pertinent, and perſpicuous as any of the reſt: for there is a receiuing on the ſoules part, as well as on the bodies. there is no faith at all.
2 Of the Goſpell) though the whole word of God bee the generall obiect of iuſtifying Faith,Genus proximum. yet the Goſpell is the ſpeciall obiect thereof: by it is the heart of a beleeuer eſpecially moued, and affected; and this is it which iuſtifying faith hath common with that kinde of faith that commeth neareſt vntounto it, and is hardly diſtinguiſhed from it, namely a temporary faith. What the Goſpell is wee hauehave ſhewed *Treat. 2. Part 5. §. 4.before. The ſumme of it is plainely and fully laide downe by Chriſt himſelfe, in theſe words,mIoh. 3. 16. God ſo loued the World, that hee gaue his onelyonly begotten Sonne, Thus in all this variety we ſee there is no contrariety at all: no diſcrepancy in ſubſtance of matter, but onelyonly in circumſtance of phraſe.that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave euerlaſting life.
3 Whereby Chriſt and all his benefits offered therein.)Againe, where ſome define faith to be a reſting on God, the difference betwixt them and other, is onelyonly in order; for they make a perſwaſion of Gods mercy in Chriſt, to follow vponupon a mans reſting on God: theſe make reſting on God (which is confidence) to follow vponupon the fore-named perſwaſion: this difference therefore implieth no contradiction, or contrariety in matter. This I thought good to note, both to preuent the cauils of aduerſaries, and alſo remoue a ſtumbling blocke from the weake. Chriſt Ieſus is the ſubiect matter,Certum propriumque fidei fu… damentum Chriſtus eſt, Aug. Enchir. cap. 5. and very ſubſtance of the Goſpel, and ſo the proper and peculiar obiect of iuſtifying faith. Chriſt I ſay, not barely and nakedly conſidered in himſelfe (for then were he no Sauiour) but accompanied with all thoſe benefits, which as our Mediator and Redeemer he wrought and purchaſed for vsus. The Apoſtle ſetteth downe foure of thoſe benefits,1 Cor. 1. 30. Wiſdome, Righteouſneſſe, Sanctification, Redemption: vnderunder which the other may bee compriſed. Theſe are ſaid to bee offered in the Goſpell.
1 Becauſe of the neceſſary relation betwixt receiuing and offering: for receiuing preſuppoſeth an offering.
2 To ſhew the ground of our receiuing, which is Gods free offer.
3 To ſhew that all they who receiue not Chriſt, plainly reiect him: and ſo are iuſtly condemned for reiecting him.
4 Are receiued) In the act of receiuing, the nature of iuſtifying faith eſpecially conſiſteth, for thereby is Chriſt made a mans owne: in this the beſt temporary faith that may be, commeth ſhort of iuſtifying faith: for all that ioy which temporary beleeuers conceiue, ariſeth not from any true poſſeſſion of Chriſt, but onelyonly from ſome apprehenſion of thoſe great and excellent things, which in the Goſpell are promiſed. Iuſtifying faith is as it it were the hand of the ſoule, a ſpirituall inſtrument framed in our hearts by the Spirit of God, whereby we lay hold on Chriſt, and apply or take vntounto our ſelues, and receiue thoſe things which God in the Goſpel offereth vntounto vsus.Ioh. 6. 53, 54. This word of receiuing, fitly anſwereth that metaphor of eating and drinking, Mat. 26. 26, 27ſo oft vſed in the Scripture to ſet forth the nature of Faith. Ye know that all the benefit we receiue by food, cometh from our eating & drinking it: though there be ſet before a man great plenty of dainty and wholeſom cheare, yet if it be not eaten, where is the benefit of it? ſo in vaine is Chriſt with all his benefits offered, if he be not receiued.
Fitly alſo doth it anſwer another excellent metaphor,Ephe. 5. 32. 2 Cor. 11. 2. (namely of marriage) which is oft vſed in the holy Scripture, to ſet forth that neere vnion which is betwixt Chriſt and the faithfull. God maketh offer of his Sonne in marriage to mankinde: Chriſt came downe from heauen to be a ſuter, and to bee eſpouſed: Miniſters his friends, intreat vsus in Chriſts ſteed, to accept him; when in our hearts we accept this offer, and receiue this Sonne of God to be our husband, then in truth and indeed wee beleeue, and not before.
Thus hauehave I opened this definition of Faith in the ſeuerall parts thereof: out of it two eſpeciall points are to be noted.
1 That eueryevery faithfull ſoule,In Faith there is an aſſent of mind. eueryevery true beleeuer giueth a full aſſent in his mind to the truth of the Goſpel, thataIoh. 3. 16. God ſo loued the world, that he gaue his onelyonly begotten Sonne, that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave euerlaſting life: ſo as heere is excluded,bIam. 1. 6. a wauering opinion (for beliefe is a ſtrong perſwaſion;) and alſo a preſumptuous conceit, (for the Goſpel iscEph. 1. 13. the Word of Truth, which cannot deceiue.)
2 That with the aſſent of the mind,2 A conſent of will. there goeth a conſent of the will: ſoas what the beleeuer conceiueth in his vnderſtanding to be true, he embraceth in his will to be good, and ſo in his heart ioyfully receiueth that fa…r which God freely offereth vntounto him, namely, Chriſt IeIeſus, and in, & with him all things needfull to ſaluation.
Thus by Gods offer of his Sonne in the Goſpel, and our receiuing of him by Faith, we come to be eſpouſed to Chriſt,dCant 2. 16. as a Bride to her Bridegroome: to be in graffed into him,eRom. 11. 24. as ſciences into a ſtocke:f1 Cor. 12. 12. to be of one body with him, he the head, we the members, and ſo he and we to make one Chriſt. By the Faith here ſpoken of,gEph. 3. 17. Chriſt dwelleth in our hearts, he is ours, and we are his. This, and nothing but this is it wherewith we ſhalbe able to quench all the fiery darts of the wicked.
§. 15. Of the reſemblance betwixt Faith and a Shield.
NOw further marke how fitly this Faith is compared to a Shield.III. Point. Faith fitly compared to a ſhield.
A Shield is a generall fence for the whole body, eſpecially for the principall parts, the head and heart. There are ſundry kindes of ſhields, bucklers, and targets vſed in warre: ſome round and ſmall, ſome ſquare, ſome like an halfe moone, ſome after one faſhion, ſome after another, and accordingly they hauehave diuers names.hforeign The Greeke word which heere the Apoſtle vſeth, is taken fromiforeign a doore or gate: ſo as it ſignifieth, a long, broad, large ſhield, wherewith the whole body was couered. The vſe of it is both to auoide handy blowes,The vſe of a Shield. ſtrokes, foines, puſhes and the like, made with Sword, Halberd, Sp…are, and ſuch like weapons; and alſo to keepe off Darts, Arrowes, Bullets, Stones, and ſuch annoyances as were ſhot, and flung afarre off: ſo as it is a common defence againſt all ſorts of weapons, all kinds of aſſaults.
Of this vſe is Faith, Application of the metaphor.able to defend the whole man from al ſorts of temptations caſt againſt him by any of his ſpirituall enemies, the fleſh, world, or diuell. By Faith the beleeuer holdeth out Chriſt himſelfe, and the power and efficacy of his obedience and ſuffering, againſt all ſpirituall aſſaults: if this defend him not from all, what can? This will keepe vsus ſafe from temptations, taken from the corruption of our nature, imperfection of our obedience, innumerable number, and infinite weight of our ſinnes, from proſperity, aduerſity, or the like, if at leaſt it be well vſed. Of the well vſing of it, we ſhall*§. 68. &c. afterwards heare.
§. 16. Of the meaning of the word Take.
THe next point to be handled, is the Action whereunto we are exhorted in this wordkforeign. Take, which is the very ſame that he vſed before, verſe 13. it is heere vſed in as large a ſence, both to take vp, or to take vntounto one, and alſo to take againe and recouer a thing. Souldiers let not their Shield lie on the ground, but take it vp in their hands, hold it our againſt their enemies, mouing it vp and downe eueryevery way where the enemy ſtrikes at them; if the enemy continue to fight, or renew the fight, they ſtill hold it out againe and againe: yea, if by their owne weakeneſſe, or thorow the violence of any blow, they let it fall, or ſlip, they preſently ſeeke to recouer it, and take it vp againe.
Thus muſt we take vp and hold forth this ſpirituall Shield of Faith againſt all the temptations of Satan: and if thorow our owne infirmity, or our enemies fierceneſſe we ſuffer it to faile and fall away, then recouer it againe, and continue to defend our ſelues with it, ſo long as wee ſhall hauehave enemies to aſſault vsus.
This point of taking the Shield of Faith, reſpecteth diuerſe ſorts of people:
1 Them who hauehave it not; they muſt labour to get it.
2 Them who doubt whether they hauehave it, or no: they muſt proue it.
3 Them who feare they may loſe it; they muſt ſeeke to preſerue it.
4 Them who are eſtabliſhed therein; they muſt well vſe it.
I wil therefore in order ſhew how faith may bee
1 Gotten.IIII. Point. How Faith is gotten.
2 Proued.
3 Preſerued.
4 Well vſed.
§. 17. Of the Author of Faith.
FOr the firſt, note firſt the Author of Faith. Secondly, the meanes whereby it is wrought.
1 The Author of Faith is,God the Author of Faith. euenaIam. 1. 17. he from whom eueryevery good giuing, and eueryevery perfect gift commeth. bEphe. 2. 8.Faith is the gift of God. cIoh. 6. 29.This is the worke of God that yee beleeue &c. Now becauſe this is one of thoſe workes of God, which are ſaid to bedad extra. without towards the creature, it is in Scripture attributed to all the three perſons, and to eueryevery of them. To the firſt, where Chriſt ſaith,eIoh. 6. 44. No man con…me vntounto me (i) beleeue) except the Father draw him. To the ſecond, where the Apoſtle callethfHeb. 12. 2. Ieſus the Author and finiſher of our Faith. To the third, where the Apoſtle▪ gGal. 5. 22.reckoneth Faith among the fruits of the Spirit.
§. 18. Of the motiue and end why God worketh Faith.
IN declaring why God worketh Faith, obſerue,
1 What moueth him thereto.
2 What hee aimeth at therein.
Nothing out of God can moue God to worke this precious gift in man:hPhil. 2. 13. It is his meere good will that moueth him, asiMat. 11. 26. Chriſt expreſly declareth in his thankſgiuing to God, ſaying, It is ſo, O Father, becauſe thy good pleaſure is ſuch.
The end which God aimeth at in working this grace is principally in reſpect of himſelfe,kEpheſ. 1. 6. the ſetting forth of his owne glory, as we ſhewed before: but ſecondarily the mIoh. 3. 16. & 20. 31.ſaluation of mankind. Therefore Saint Peter termeth n1 Pet. 1. 9.ſaluation the end of our Faith.
Vſe Theſe points I thought good thus briefly to note,
1 To commend vntounto you this precious gift of Faith. For how much the more excellent the Author of any thing is, and the end which he aimeth at therein, ſo much more excellent is the thing it ſelfe.
2 To take away all matter of boaſting from them who hauehave this gift: though it be a moſt precious grace, yeto1 Cor. 4. 7. it affordeth no matter of glorying to vsus in our ſelues, becauſe we hauehave it not of our ſelues.
3 To ſtirre vsus vp to giuegive all the praiſe and glory thereof to God: vponupon this very ground doth the Apoſtle giuegive pRom. 11. 33.glory to God, becauſe of him, and through him, and for him are all things.
4 To ſhew that it is not in mans power to hauehave it when he will; that ſo ye may be the more carefull in vſing the meanes which God affoordeth and appointeth for the attaining thereto. Is it not a point of egregious folly to be careleſſe in vſing, or negligently to put off thoſe meanes of obtaining any excellent thing, which he who onelyonly can worke and beſtow that thing, hath appointed for the obtaining thereof?
§. 19. Of the meanes of working Faith.
IN laying downe the meanes which our wiſe God hath appointed to worke Faith,
I will ſhew,
1 What God himſelfe doth.
2 What he requireth man to doe.
In conſidering what meanes God vſeth, let vsus all note what order he obſerueth in making the means effectuall.
The meanes are,
Outward.
Inward.
The outward meanes are either ſuch as both worke and ſtrengthen Faith,The meanes of getting Faith. as the word of God: or onelyonly ſtrengthen it, as the Sacraments. Hereof I ſhall ſpeake *§. 65, 66.heereafter.
Concerning the Word,Gods word the outward meanes. Accenditur fidei lampas igne diuini verbi. Chryſ. in Mat. 25. the Apoſtle ſaith, r How ſhall they beleeue in him of whom they hauehave not heard? and therevpon thus concludeth, Faith commeth by hearing, and hearing by the word of God, (Rom. 10. 14, 17.) Of Gods word there be two parts, the Law, and the Goſpel. Both theſe hauehave an eſpeciall worke for the working of Faith. The law to prepare a mans heart for Faith, in which reſpect it is calledſGal. 3 24. our ſchoole-maſter to bring vsus to Chriſt, that wee may be iuſtified by Faith. The Goſpell to worke further vponupon the heart ſo prepared, and to accompliſh this worke of Faith: whereupon he termeth the Goſpel by a propriety,tRom. 10. 8. The Goſpel of Faith: and ſaith of the Epheſians,uEph. 1. 13. that they beleeued after that they heard the Goſpel.
Queſt. Whether is the Word preached onelyonly, or the Word read alſo a meanes of working Faith?
Anſw. It may not be denyed but that the holy Scriptures themſelues,Preaching the Word is the moſt proper meanes of working faith. and good Commentaries on them, and printed Sermons, or other bookes, laying forth the true doctrine of the Scripture, being read and vnderſtood, may be the bleſſing of God worke Faith: but the eſpeciall ordinary meanes, and moſt powerfull vſual meanes, is the word preached: this is it which the Scripture layeth downeaRom. 10. 14. How ſhall they bele…ue in him, of whom they hauehave not heard? how ſhall they heare without a Preacher? b1 Cor. 1. 21It pleaſed God by preaching to ſaue, &c. cGal. 3. 2.Yee receiued the Spirit by the hearing of Faith.
Thus we ſee that preaching is Gods ordinance, wherevnto eſpecially without queſtion he wil giuegive his bleſſing. Beſides, it is an eſpeciall meanes to make people to embrace the promiſes of the Goſpel, when Gods Miniſters d2 Cor. 5. 16, 20.to whom is committed the word of reconciliation, and who ſtand in Chriſts ſteed, as though God did beſeech vsus, ſhall pray vsus to be reconciled to God, and make offer and tender vntounto vsus of all the promiſes of God.
The inward meanes (or rather cauſe) is the ſanctifying Spirit of God,Gods Spirit the inward cauſe. who ſoftneth, quickneth, openeth our hearts, and maketh them as good ground, ſo as the good ſeed of Gods word being caſt into them, taketh deepe rooting, & bringeth forth the bleſſed fruit of Faith. The e1 Cor. 2. 4, 5Apoſtle ſaith, that his preaching was in demonſtration of the ſpirit, that their Faith might be in the power of God. It is noted thatfAct. 16, 14. the Lord (namely by his Spirit) opened the heart of Lydia, that ſhe attended vntounto the things which Paule ſpake. In reſpect hereof the Apoſtle termeth the preaching of the Goſpel,g2 Cor. 3. 8. a miniſtration of the ſpirit: yea, he vſeth this phraſe,h& 4. 13. the ſpirit of Faith, becauſe Faith is wrought inwardly by the Spirit.
§. 20. Of the Lawes worke towards Faith.
THe order which God vſeth is this,The order of working faith Firſt, hee worketh on the vnderſtanding, and then on the will.
The vnderſtanding he inlighteneth by his Word,1 The vnderſtanding enlightened. as in all fundamentall neceſſary points of Chriſtian Religion, ſo in two eſpecially: Firſt, in the miſery of a naturall man, Secondly, in the remedy thereof. That the Law diſcouereth. This the Goſpell reuealeth.
Touching mans miſery, Gods Spirit by the Law informeth a mans iudgement both of his wretchedneſſe thorow ſinne, and of his curſedneſſe thorow the puniſhment of ſinne.Mans miſery made knowne by the Law. Perlegem fit cognitio pec…ati & expraeu… ricatione legis abundantia peccati, Aug. epiſt. 9 5. The Law diſcouereth ſuch an infinite multitude of ſinnes, as otherwiſe man could not poſſibly find out. It diſcouereth not onelyonly notorious ſinnes of commiſſion, but many other tranſgreſſions which naturall men count no ſinnes; many ſinnes of omiſſion, many ſinnes of thought and heart, yea, the very ſeed of all ſinne, the contagion and corruption of our nature. Saint Paule expreſly ſaith;iRom. 7. 7. I knew not ſinne but by the Law: for I had not knowne luſt, except the Law had ſaid, thou ſhalt not luſt. The Law alſo maketh knowne the hainouſneſſe, and greeuouſneſſe of ſinne, how it is out of meaſure, yea, infinitely ſinfull, becauſe it is committed againſt an infinite Maieſty, and that alſo againſt his expreſſe will reuealed in the Law; ſo as ſinne being directly contrary to the pure, holy, and bleſſed will of God, cannot but make vsus more odious and abhominable before God then any venimous Toade, Adder, or any other poyſonous creature is in our ſight.
Further the Law manifeſteth the puniſhment of ſin, which is Gods infinite wrath for the leaſt breach of any one branch of the commandements: for it ſaith,kDeut. 27. 26. Curſed be he that confirmeth not all the words of the Law. Now the fruits of Gods wrath are all plagues and iudgements in this world, both outward in our eſtates, and on our bodies; and inward in our conſcience and ſoule; in the and death, which is exceeding terrible to a naturall man: and after all, the torment of hell fire, which is intollerable and euerlaſting: neither doth it reueale vntounto vsus any remedy of helpe, but rather ſheweth that we are vtterly vnable to helpe our ſelues, and that no creature in heauen or earth, is able to afford vsus helpe or ſuccour; but vile wofull wretches as we are, ſo ſhall we continually remaine.
Thus the Law ſheweth vsus to be ſuch creatures, as it had been better for vsus neuer to hauehave beene borne, or if borne, then to hauehave bene any other then ſuch as we are, wretched curſed men.
§. 21. Of the Goſpels worke in Faith.
BVt yet by the preaching of the Goſpel,The remedy reuealed by the Goſpel. the Spirit further enlighteneth our vnderſtanding in a remedie which God in the riches of his mercy hath afforded vntounto vsus, and in the benefit thereof. For the Goſpel reuealeth Chriſt Ieſus, who being the true eternall Sonne of God, euen eueryevery God, and ſo able to beare the infinite wrath of his Father, and procure his fauour, tooke vponupon him, into the vnity of his perſon mans nature, wherein he ſubiected himſelfe to the Law and both fulfilled the righteouſneſſe, and alſo vnderwent the curſe thereof.
This is the remedy. The benefit hereof is, that God is reconciled to the world, his wrath being pacified, his fauour procured: that remiſſion of ſinnes, and deliuerance from the puniſhment thereof, both in this world and in the world to come, are obtained: that all needfull bleſſings for this temporall life, all needfull graces for a ſpirituall life, and eternal life and happineſſe in the world to come, are purchaſed.
Without knowledge of theſe points concerning the forenamed miſery, and remedy, it is impoſſible for any man to hauehave Faith: and yet may men hauehave, and many hauehave this knowledge who neuer attaine vntounto Faith: ſo as this is not ſufficient: Wherefore the Spirit proceedeth further to worke vponupon the will of man.
§. 22. Of Griefe going before faith.
TWo eſpeciall workes are wrought vponupon the will:2 Mans will wrought vpō. one in regard of mans miſery, the other in regard of the remedy,
The firſt is to be pricked in heart,Griefe for ſin. grieued in ſoule, wounded in conſcience, and brought, in regard of any hope in our ſelues, or any other creature, euen to diſpaire: yea, and to tremble againe within and without, in ſoule and body for our ſinnes, and the puniſhment due to them. Thus wereaActs 2. 37. the Iewes pricked in their hearts, and b& 16. 29.the Iaylor ſo terrified with Gods iudgements that hee trembled againe, and thereby their hearts were prepared vntounto Faith.
For the meaſure of griefe it is not alike in all, in ſome it is greater, in ſome ſmaller: yet in all there muſt be, as a ſight of ſin, and of the miſery thereof, ſo a particular ſence of that wretchedneſſe wherein we lie by reaſon of it, an vtter deſpaire in our ſelues, true griefe of ſoule, and compunction of heart for it.
§. 23. Of Deſire going before Faith.
THe ſecond worke is to deſire aboue all things in the World,Deſire of merciemercy. one drop of the infinite mercy of God, and to be willing to giuegive all that a man hath for Chriſt, accounting him more worth then all things beſide in heauen and earth, as thebMat. 13. 46. Merchant in the Goſpell eſteemed the pearle which he found.
This earneſt deſire is in Scripture ſet forth bycLuk. 1. 53. hungering, dIſa. 55. 1.thirſting, panting, longing, &c. All which imply a very vehement and vnſatiable deſire; ſo as they which hauehave this deſire wrought in them, will giuegive no reſt to their ſoules, till they hauehave ſome ſweet feeling of Gods louelove to them in Chriſt, and ſome aſſurance that Chriſt is theirs: whereupon God who hath offered to ſatisfie the hungry and thirſty, and to ſatisfie the deſire of ſuch as pant and long after him, by his Spirit worketh in ſuch as are ſo prepared, ſuch an inward aſſent of minde, and credence vntounto the promiſes of the Goſpell, that particularly they apply them vntounto themſelues, and gladly accept the free offer of God, and ſo receiue Chriſt with all his benefits. This is that onelyonly ordinary meanes, and the order thereof, which God for his part hath ſet downe to worke faith in man.
§. 24. Of mans endeauour to get Faith.
THe meanes required on mans part, are next to be declared. Here I will ſhew what man muſt doe that he may beleeue: and what motiues there be to ſtirre him vp to beleeue.
Two things are to be done of man: one that to his vttermoſt power he vſe and well imploy that ability,What man muſt doe to beleeue. whatſoeuer it be, that he hath by nature or ſpeciall gift.
Becauſe God in wiſedome hath appointed the preaching of his word, to be the meanes of working Faith, man muſt diligently vſe that meanes, and conſtantly attend thereupon, not giuing ouer till hee find the bleſſed worke of Faith wrought in him. A naturall man may goe to Church, and with his outward eare hearken to the Word, and wait vponupon it. And becauſe prayer is a meanes to moue God to giuegive his Spirit, and thereby to open mans heart to receiue the Word into it, and to make his word powerfull and effectuall, he muſt alſo as well as he can, pray to God for his Spirit, and for his bleſſing on his Word. For a naturall man may pray, though not in Faith; and God doth oft heare the deſire of ſuch, as he hearethkIob 39. 3. the yong Rauens when they cry for want of their meat.
The other,Act. 7. 1. that we reſiſt not any motion of Gods Spirit, like the rebellious Iewes, nor putte off from vsus the promiſes of the Goſpel, as if they belonged not vntounto vsus, and thinke our ſelues vnworthy of eternall life.
§. 25. Of Gods offering Chriſt.
FOr motiues to make a man bold to apply vntounto himſelfe the promiſes of the Goſpel,Motiues to beleeue. there are none at all in himſelfe; he muſt cleane goe out of himſelfe, and duely weigh theſe three points,
1 The author of the promiſes of the Goſpel.
2 The cauſe of the promiſes of the Goſpel.
3 The extent of the promiſes of the Goſpel.
For the firſt:1 It is God that made the promiſe of the Goſpel. It is God that made the promiſes: he it is that maketh offer of Chriſt Ieſus, and in him of all things belonging to life and happineſſe.bIoh. 3. 16. GOD ſo loued the World that he gaue his onelyonly begotten Sonne, &c. With what face may the creature refuſe to receiue that which his Creator offereth? Now that we may not doubt, but be aſſured that he will make his word good, we are eſpecially to conſider two properties of God. 1. His Power, 2. His Truth.
The one ſheweth, that hee is able to doe what he hath promiſed.
The other, that he will not faile to doe it.
§. 26. Of Gods Power to make his offer good.
NO queſtion can iuſtly bee made of Gods almighty Power:2. God is able to performe his word. Nemo de Deo optimè exiſtimat, qui non eū omnipotentem, atque ex nulla parte communicabilem credit. Aug. de lib. arb. l. 1 for the Scripture expreſly ſaith; With God ſhall nothing be impoſsible. (Luk. 1. 37.) All things are poſsible to him. (Mar. 10. 27.) Which is to be noted againſt our deadneſſe, dulneſſe, and vntowardneſſe to beleeue, in regard whereof wee may thinke that a man naturally dead, may as eaſily eate and drinke as we beleeue: but when we conſider the Power of Gods might, howeMa… 3. 9. hee is able of ſtones to raiſe vp children vntounto Abraham; wee may well thinkefEze. 36. 26. that hee is able to take away our ſtony heart, and giuegive vsus an heart of fleſh. Abraham looked to Gods power, and thereby was moued to beleeue that God would performe his promiſe, though I ſaacke in whom the promiſe was made, were to be ſacrificed;gRom. 4 Heb. 11. He did not doubt of the promiſe, being fully aſſured that he which had promiſed, was alſo able to doe it.
This motiue taken from Gods almighty Power, is in Scripture oft vſed to ſtirre vp men & woemen to beleeue the promiſes of God. It was vſed tohGen. 18. 14. Sarah, to theiLuke 1. 37. Virgin Mary, tokIer. 32. 27. Ieremiah, & to thelMar. 10. 27. Diſciples of Chriſt. And it is the rather to be thought of, becauſe we are very prone by nature to make doubt thereof: for albeit in our iudgements wee are well perſwaded of Gods Omnipotency, and with our mouthes can profeſſe as much; yet when we are in great ſtraits, brought to a pinch, and ſee no ordinary meanes for the effecting the thing which wee deſire, then we thinke that God himſelfe is not able to doe it: likem2 Kin. 7. 2. the incredulous Prince; and not he onelyonly, but the nPſal. 78. 19. 20.vnbeleeuing Iſraelites alſo, though they had beene long nurtured vnderunder Gods ſpeciall gouernement, and ſeene many of his maruellous workes; yea,oNum. 11. 12. 22. Moſes himſelfe was ſubiect hereunto.
§. 27. Of Gods truth in making good his offer.
NO more queſtion can be made of Gods truth, then of his power:3 God is true, and will perform his promiſes. for he ispPſal. 31. 5. the Lord God of truth, qIam. 1. 17.with him is no variableneſſe, nor ſhadow of turning: rTi…us 1. 2.Hee cannot lie, ſHeb. 6. 18.it is impoſsible that he ſhould: fort1 Theſ. 5. 24. faithfull is hee which promiſeth; the Goſpell in which his promiſes are made, … aEphe. 1. 13.the word of truth: his Sonne who declareth them,bReu. 3. 14. … faithfull and true witneſſe: His Spirit which ſealeth them vp,cIoh. 14. 17. a Spirit of Truth.
This truth of God is to be meditated of, in regard of the greatneſſe of Gods promiſes: for when man heareth of Chriſt, and all his benefits offered in the Goſpell, hee will be ready to thinke and ſay; Oh here are ſweete and excellent promiſes, but they are too good to be true, I feare they are too great to be performed. But if that man remember how faithful and true God is that made them, it will make him thinke againe, and ſay; though they were much greater, yet God who is able, aſſuredly wil not faile to performe what he hath promiſed.
§. 28. Of Gods free offer.
… FOr the cauſe whereby God is moued to offer Chriſt and all his benefits,4 Gods goodneſſe moued him to make his promiſes to man. it was his owne goodneſſe, and nothing elſe. Now there are two things which doe highly commend Gods goodneſſe. Firſt, the freeneſſe of his grace. Secondly, the riches of his mercy.
Gods grace is eueryevery way ſo free,5 Gods grace is free. that the goodneſſe which he ſheweth to his creature is altogether of himſelfe & from himſelfe.dIoh. 3. 16. God ſo loued the world, that he gaue, &c. eRom. 5. 10.When we were enemies, we were reconciled to God. fGen. 3. 15.When there was none to mediate for vsus, God offered grace, and gaue his Sonne to be a Mediator.
This is to be noted againſt mans vnworthineſſe, for he is ready to looke downe vponupon himſelfe, and ſay; Ah, I am too too vnworthy to partake of Chriſt: what can there be in me to moue God to beftow his Sonne on me? and thus keepe himſelfe from beleeuing. But if we conſider that God reſpecteth his owne goodneſſe, and not ours in giuing vsus his Sonne; and that his grace is eueryevery way free, that conceit of our vnworthineſſe, can be no iuſt impediment to Faith.
§. 29. Of the Riches of Gods Mercy.
AS for the Riches of Gods Mercy,6 Gods mercy is abundant. they are vnutterable, vnconceiuable: I may well crie out, and ſay; Oh the deepeneſſe of them! how vnſearchable are they, and paſt finding out? According to Gods greatneſſe, ſo is his merciemercy, it is infinite, and gPſal. 108. 4.reacheth aboue the Heauens: ſo as God may well be ſaidhEphe. 2. 4. to be rich in mercy, andiExo. 34. 6. abundant in goodneſſe.
duplicate page duplicate page This is to be noted againſt the multitude, and haynouſneſſe of our ſinnes; which becauſe they are innumerable and infinite, keepe many men from beleeuing the pardon of them. But the conſideration of the infiniteneſſe of Gods mercy, which is as an Ocean, ſufficient to ſwallow them all vp, though they were more, and greater then they are, will vphold vsus againſt that temptation: for no ſinne can be greater then Gods mercy:kMat. 12. 31, 32. The ſinne againſt the Holy Ghoſt, is not therefore vnpardonable, becauſe it is greater then Gods mercy;lGen. 4. 13. Greater then can be pardoned, as Cain deſperately thought of his ſinne; but becauſe the heart of him who committeth it, is vncapable of merciemercy: as if a ventleſſe veſſell be caſt into the Sea,Simil. it cannot take in one drop of water, not becauſe there is not water enough in the Sea to fill it, but becauſe it hath neuer a vent to receiue water.