The Whole Armor of God, Exegesis · Treatise 2 · Part 6 · Section 45 – Section 58
§. 45. Of that Deſire which cauſeth Faith.
THe ſecond thing to be examined in the diſpoſition of a mans heart for the proofe of Faith,3 Deſire of Chriſt. is the Deſire of it after Chriſt: greefe at our miſery without deſire of the remedy, is ſo farre from being Faith, that it cauſeth deſperation.
That true deſire which worketh Faith may be knowne,Proofes of true deſire. 1. By the Cauſe, 2. By the Order, 3. By the Quality, 4. By the Fruits, 5. By the Continuance of it.
1 It is the Goſpell,1. The Cauſe. and nothing but it, that can worke in mans heart a true deſire after Chriſt: becauſe by it alone is Chriſt reuealed and offered.
2 It followeth vponupon the fore-named griefe for ſinne,2 The Order. and deſpaire of ſuccour in our ſelues or others.cActs 4. 12. The Apoſtle vſeth this as a motiue to ſtirre vp men to beleeue in Chriſt, that there is not ſaluation in any other.
3 It is both an hearty and true deſire,3 The Quality. and alſo a vehement and earneſt deſire. For the firſt of theſe, it is not onelyonly an outward deſire of the tongue, but an inward deſire of the ſoule:dPſal. 42. 1. 2. My ſoule panteth, my ſoule their ſteth for God, ſaith Dauid. This inward hearty deſire is beſt knowne to a mans owne ſelfe:1 Cor. 2. 11. for what man knoweth the things of a man ſaue the ſpirit of a man which is in him?
For the ſecond, it is a greater deſire then the deſire of any other thing can be. No man ſo deſireth any earthlie thing, as the poore ſinner deſireth Chriſt, if it be a true deſire: therefore the Scripture vſeth ſuch metaphors to ſet it forth, as imply greateſt ardency, as hungring, thirſting, &c. wherof wee hauehave heard*§. 23. before,fNum. 23. 10. Balaams ſlight wiſh could be no cauſe or ſigne of Faith.
4.4. The Fruits. It maketh a man carefull and conſcionable ingMat. 13. 44. vſing the meanes which God hath appointed to breede faith, yea, and earneſt in calling vponupon God to bleſſe thoſe meanes, and to be merciful vntounto him,hLuke 18. 10. 13. as the poore Publican did.
5 It ſtill raiſeth vp and preſerueth an appetite after5. Continuance. Chriſt,Longe aberit a ſiti ſatietas, longe a ſaetietate faſtidium, quia ſitientes ſaturabimur, & ſatiati ſitiemus. Aug. de Spec. c. 29. euen after we hauehave taſted him. Deſire after Chriſt before we beleeue ariſeth from that ſence we hauehave of the want of Chriſt: but after we beleeue, partly from the ſweet taſte we hauehave felt of him, and partly from the want we ſtill feele of him, ſo as we can neuer be ſatisfied. Hereby is the couetous mans true deſire of mony manifeſted, becauſe he can neuer be filled, but the more he hath, the more he deſireth An vnſatiable deſire of Chriſt is a good couetouſneſſe.i1 Pet. 2. 2. The Apoſtle exhorteth to deſire the ſincere milke of the Word, to grow thereby: not once onelyonly to taſte of it. If euer a man be ſatisfied with Chriſt, and begin to loath him, he neuer truely beleeued in him. For firſt, Chriſt is not like corporall meates, which with abundance may cloy the ſtomach: the more he is taſted, the better and greater will our appetite be. Secondly; no man in this world can receiue ſuch a meaſure as to be filled thereby. If therefore a man deſire Faith, and fall away, that ſeeming deſire which he had, neuer bred Faith in him.
§. 46. Of ioyning the effects with the cauſes of Faith, in the tryall thereof.
IF vponupon that fore-named illumination of the mind, and diſpoſition of the heart, the Spirit of God hath drawne vsus to accept of Chriſt Ieſus tendred in the Goſpel, then hath Faith been kindly wrought, and by this manner of breeding Faith, a man may hauehave good euidence of the truth of it, eſpecially if he alſo finde that his Faith doth kindely worke, and bring forth the proper fruits thereof. For Faith is operatiue, Faith is operatiue as fi…eeuen as fire. Where fire is, there will be heat, the more fire the greater heat: if but a little heate, there is a ſmall fire, if no heate at all, ſurely no fire. I deny not but fire may be ſo couered ouer with aſhes, that the heat will not ſenſibly appeare, but yet heate there is within, ſo as if the aſhes be remoued, the heat will ſoon be felt: ſo ſurely, where true and ſound Faith is, there will be ſome holy heate, ſome bleſſed fruits thereof: it may for a time, through the violence of ſome temptation, be ſo ſmothered, and ſuppreſſed, as it cannot be diſcerned, but when the temptation is ouer, it will ſoone ſhew it ſelfe: if not, I dare boldly ſay, there is no true, liuing, iuſtifying Faith, but a meere dead Faith. I hauehave my warrant from an holy Apoſtle,Abſit vt ſentiret vas electionis iuſtificari bominem per fidem etiamſi male vivat, & opera bona non habeat, Aug. …de gr. & lib. arb. cap. 7. ſo to ſay, (Iam. 2. 20, 26.) It is a working Faith, which is the true iuſtifying Faith; and this is the conſtant doctrine of our Church, taught in our Vniuerſities, preached in pulpits, publiſhed in print by all that treat of Faith. That which our aduerſaries obiect againſt the orthodoxall and comfortable doctrine of Iuſtification by Faith alone, (that we make iuſtifying Faith to be a naked dead Faith, without all good workes) is a meere cauill, and a moſt malicious ſlander: for though we teach that in the very act of iuſtification,bEphe. 2. 8, 9, Faith onelyonly hath his worke without workes: yet we teach not that this Faith is deſtitute of all workes, but that it is a Faith cAct. 15. 9.which purifieth the heart, and dGal. 5. 6.worketh by louelove. Thus in regard of the office of Faith, we teach as wee are taught byeRom. 3. 28. Saint Paul, that a man is iuſtified by Faith without works: and in regard of the quality of Faith we teach, as wee are taught byfIam, 2. 24. Saint Iames, that of workes a man is iustified (tha… is, declared ſo to be) and not of Faith onelyonly. Wherefor… for the ſound proofe of Faith, we muſt hauehave alſo recourſe to the fruits of it.
§. 47. Of the fruits of Faith.
IT were an infinite taske to reckon vp all the fruits of Faith. For all the ſeurall and diſtinct branches of piety and charity, if they be rightly performed, are fruits of Faith. Faith is the mother of all ſanctifying graces: for by it we are ingraffed into Chriſt, and ſo liue the life of God. EueryEvery ſanctifying grace therefore is an euident ſigne of Faith. But that I may keepe my ſelfe within compaſſe, I will draw the principal effects of Faith, wherby it may be beſt proued, vntounto two heads. Firſt, a quiet: conſcience. Secondly, a cleare conſcience. This hath reſpect to that benefit which we receiue by Faith: That to the author thereof.
§. 48. Of a quiet conſcience proceeding from Faith.
A Quiet conſcience is that which excuſeth a man before God:What is a quiet conſcience. ſo farre it is from accuſing, that it excuſeth; whence ariſeth an admirable tranquility of minde,Nihil eft quod ita voluptatem afferre ſolet, atque pura conſcientia. Chryſ…n. 2 Cor. ho…. 12. which the Apoſtle calleth,iPhil. 4. 7. The peace of God which paſſeth all vnderſtanding. It is euident that Faith breedeth this: kRom. 5. 1.for being iuſtified by Faith, we hauehave peace toward God. So ſoone as a ſinner truely beleeueth, he hath ſome peace of conſcience: the more his Faith increaſeth, and the ſtronger it groweth, the more peace he hath in his ſoule. From Faith then ariſeth this peace,A quiet conſcience ari… ſeth from Faith. and from nothing elſe. For it cannot poſſibly come from any perfection in man. Indeed Adams conſcience in his integrity did excuſe him before God, becauſe there was nothing in him blameworthy: but ſo could no mans ſince his fall: for beſides thoſe palpable euill deeds whereunto eueryevery mans conſcience is priny, whoſe conſcience can excuſe him in the beſt workes that euer he did?kIſa. 64. 6. Is not all our righteouſneſſe as filthy clouts? this Dauid well knew, when he thus prayed, lPſal. 143. 2.Enter not into iudgement, &c. but Faith (aſſuring the conſcience, thatm1 Ioh, 2. 1, 2 We hauehave an aduocate with the Father, Ieſus Chriſt the Righteous, that he is the propitiation for our ſins, purging our ſoules with his owne moſt precious blood) pacifieth it: ſo that where this peace of conſcience is, there muſt be a true iuſtifying Faith.
§. 49. Of the difference betwixt a quiet conſcience, and a not-troubling conſcience.
Obiect. THe conſcience of many wicked men lyeth quiet, and troubleth them not.
Anſw. No wicked ma… conſci… ence can be quiet.Their conſcience is improperly ſaid to be quiet: it is either a ſlumbring cōſcience, which though for a time it ſeeme to lie quiet, yet when it is awaked & rouſed vp, it will rage and raue like a fierce, cruel, wilde beaſt,aMar. 27. 5. as Iudas his conſcience did: or elſe (which is worſe) a ſeared and dead conſcience, which will drowne men in perdition and deſtructiou, before they be aware of it.b1 Tim. 4. 2. Such a ſeared conſcience had the ancient Heretiques. Now theſe two maine differences there are betwixt theſe nottroubling conſciences, and that quiet conſcience. Firſt, they onelyonly accuſe not: this alſo excuſeth. Secondly, they lie ſtill onelyonly for a time, at the vttermoſt for the time of this life:: this is quiet for euer, euen at the barre of Chriſts iudgement Seate.
§. 50. Of the difference betwixt conſcience excuſing, and not-accuſing.
2 Obiect. MAny wicked men in doing euill,cActs 26. 9: hauehave thought they ought to doe ſo: yea that dIoh. 16. 2.they did God good ſeruice therein: their conſcience therefore muſt needs excuſe them.
Anſw. Nothing ſo: for, becauſe they had no ſure warrant out of Gods Word for that which they did, their conſcience could not excuſe them: onelyonly it accuſed them not, and that by reaſon of the blindneſſe of their iudgement. It remaineth therefore to be a proper worke of Faith, gounded on the Goſpel, the word of Truth, to cauſe a quiet conſcience.
§. 51. Of Security ariſing from a quiet conſcience.
FRom this quiet conſcience proceed two bleſſed fruits, which are likewiſe effects of Faith, & ſure tokens therof. Firſt, an holy ſecurity of mind. Secondly, a ſpirituall ioy of heart.
For the firſt;Holy ſecurity. a beleeuer hauing in his conſcience, peace with God, reſteth ſecure for ſaluation, and for all things that make thereunto, ſo as withePſal. 4 8. Dauid he may ſay, I will both lay me downe in peace, and ſleepe, &c. This ſecurity is …in regard of the iſſue, not of the meanes. For herein lyeth the difference betwixt the godly and worldly ſecurity: to be ſecure and careleſſe in vſing the meanes of ſaluation, which God in wiſedome hath appointed, is a carnall, ſinfull ſecurity: but to reſt on God for a bleſſing on the meanes, and to be ſecure for the euent, is an admirable worke of Faith. This is thatf1 Pet. 5. 7. caſting of our care and gPſal. 55. 22.burden on God, andh& 37. 5. reſting vponupon him, which the holy Ghoſt oft vrgeth: they onelyonly who by Faith hauehave receiued Chriſt, and hauehave their conſciences quieted through his blood, can thus ſecurely caſt themſelues vponupon God: well and fitly therefore ſaid Ieho…aphat, i2 Chr. 20. 20.Beleeue in the Lord …our God, ſo ſhall ye be eſtabliſhed.
§. 51. Of ioy ariſing from a quiet conſcience.
FOr the ſecond,Spirituall ioy. that ſpirituall ioy is an effect of Faith following vponupon peace of conſcience, the Apoſtle ſheweth: for he ioyneth them together, and ſaith,kRom, 5. 1, 2. Being iuſtified by Faith, we hauehave peace toward God, &c. and reioyce. It is noted of the Eunuch, that after he beleeued, and in teſtimony thereof was baptized,lAct. 8. 39. he went away reioycing: and of the Gaoler thatm& 16. 34. he reioyced, that he with all his houſhold beleeued in God: and of the faithfull Iewes, thatn1 Pet. 1. 8. they beleeued and reioyced with ioy vnſpeakeable and glorious. This ioy ariſeth from Faith, in regard of that benefit which Faith bringeth with it, which is no leſſe then Chriſt himſelfe, and in, and with him, all things needfull vntounto full and compleate happineſſe: ſo that we may wel conclude, where true ſpirituall ioy is, there is true iuſtifying Faith.
§. 52. Of the difference betwixt the ioy of the vpright, and hypocrite.
Obiect. MAnyoLuk. 8. 13 Ioh. 5. 35. that hauehave no better then a temporary Faith, hauehave great ioy wrought thereby in their hearts.
Anſw. The ioy of hypocrites not ſound.Their ioy is no true, ſound, ſolid ioy, but a meere ſhadow and ſhew thereof, which is euident both by the birth, and alſo by the death of it. The birth is too ſudden to be ſound: that which ſuddenly ſprouteth vp, can hauehave no deep rooting:pMat. 13. 20. Chriſt fitly compareth ſuch ioy to corne ſowen in ſtony ground.
The death of it is irreconerable, it cleane drieth vp, and vtterly vaniſheth away, which, if it had ſubſtance, it would neuer doe: thereforeqIob 20. 5. Mat. 13. 21 the Scripture maketh it a property of an hypocrites ioy to be but for a moment: as dew vaniſheth away by the Sunne, ſo may their ioy by perſecution.
True ſpiritual ioy which ariſeth from Faith,Notes of ſpirituall ioy. is wrought by degrees:Fidelis etſt timet a iudice, ſperat a ſaluatore, cum iam in animo eius timor & loetitia obequitent & obuient ſibi. Bern in reg. Nat Dom. ſe…m. for it followeth after a continuall affection, namely ſorrow; they that mourne ſhall be comforted, (Mat. 5. 4.) As ſorrow is leſſened by Faith, ſo is ioy encreaſed: but yet alwayes there remaineth a mixture of griefe and ioy, becauſe there ſtill remaineth in man cauſe of mourning and reioycing, namely, the fleſh and the ſpirit.
Yet this ioy is ſo faſt rooted on a ſure ground, which is Chriſt apprehended by a true and liuely Faith, that it continueth for euer, and neuer vtterly vaniſheth away. It may be obſcured by temptation, as the ſhining of the Sunne by a cloude: but as light can neuer be taken from the Sunne, ſo ioy neuer vtterly ſeuered from Faith: hee that can and will performe it, hath ſaid it,aIoh. 16. 22. Your ioy ſhall no man take away from you. Such is the power of Faith which breedeth this ioy, that the heate of afflictions cannot dry it vp, but oft times it cauſeth it to grow and increaſe: for bRom. 5. 3.we reioyce in tribulations. cActs 5. 41The Apoſtles reioyced becauſe they were counted worthy to ſuffer rebuke for Chriſts Name. ThedHeb. 10. 34 Hebrewes ſuffered with ioy the ſpoiling of their goods. This hath in all ages been verified in many Martyrs.
§. 53. Of Faith when the fruits of it appeare not.
Queſt. VVHat if a man cannot find in him theſe effects of Faith, as peace of conſcience, ſecurity of minde, ioy of heart, hath he then no true Faith at all?
Anſw. I dare not ſo pronounce: for true beleeuers may be much troubled in their minde,Faith ſometimes as a tree in winter. fearefull of their eſtate, full of griefe and mourning, and ſeeme to be, farre from thoſe fore-named ſignes, both in the beginning, while Faith is as it were in the bud, and alſo in the time of temptation, as it were in winter time. But yet there may be obſerued in ſuch perſons, an inward panting and breathing (which are ſignes of life▪) namely, a groning & greeuing that they want thoſe fruits of Faith, and an earneſt deſire of them.
Such weake ones are to hauehave recourſe to the cauſes of their Faith, and thereby to ſupport themſelues till the winter ſeaſon be paſſed ouer, and till it pleaſe the Lord to vouchſafe vntounto them a pleaſant ſpring, wherein their Faith, may ſend forth the fore-named fruits: yet in the meane while let them obſerue ſuch fruits of Faith as vſually are in the weakeſt, namely, louelove of God, and Gods children, deſire and endeauour to pleaſe God, and feare to offend him, with the like, which are branches of a cleare conſcience.
§. 54. Of a cleere conſcience proceeding from Faith.
BY a cleere conſcience I meanecActs 24. 16. Heb. 13. 18. a faithfull endeauor to approue our ſelues vntounto God:What is a cleare conſcience. and that on the one ſide by doing that which is pleaſing and acceptable vntounto him: and on the other by auoyding that which is offenſiue to his excellent Maieſty, & greeueth his good Spirit.
This proceedeth from Faith, and that in a double reſpect.
1 Becauſe Faith is the inſtrument wherby we draw all that vertue and grace from Chriſt our head, which enableth vsus to keepe a good conſcience: I liue (ſaith the Apoſtle, meaning a ſpiritual life) By the Faith of the Son of God.
2 Becauſe it aſſureth vsus of Gods louelove and kindneſſe to vsus, and thereby perſwadeth and euen prouoketh vsus in all good conſcience to ſerue him: the Apoſtle therefore who ſaid, I liue by the Faith of the Sonne of God, addeth, who loued me, &c. wherby he implieth that the louelove of Chriſt made knowne to him, moued him to liue that ſpirituall life: for when a ſinner once beleeueth that God hath indeed ſo loued him, as to giuegive his onelyonly begotten Sonne for him, his heart is ſo affected, ashPſal. 116. 10, 11. Dauids was, thinking what to render vntounto God; but finding nothing to giuegive, he ſeeketh what may pleaſe God, and ſetteth himſelfe in way of thankefulneſſe to doe that, (as faithfulliHeb. 11. 5. Enoch who had this teſtimony that he pleaſed God,) being very fearefull to offend him, (as faithfullkGen. 39. 9. 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:1 Tim. 1. 5. which the Apoſtle implieth by ioyning them together. They who indeed hauehave a good conſcience, hauehave a ſweete, ſenſible and powerfull proofe of the truth of their Faith. I will therefore a little longer inſiſt vponupon 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 louelove ariſing from Faith.
THe ground-worke of a cleare conſcience is louelove:LoueLove the ground of a cleare conſcience. for Faith giueth aſſurance of Gods louelove: a ſence of Gods louelove worketh louelove to God: as fire cauſeth heate, ſo louelove cauſeth louelove,m1 Ioh. 4. 19. We louelove God, becauſe he loued vsus firſt. And this louelove ſtirreth vsus vp to endeauour to hauehave a cleare conſcience before God. I may not vnfitly reſemble Faith, louelove, and a cleare conſcience, to the ſappe, bud, and fruit of a tree:nIoh. 15. 5. the tree is Chriſt, the ſeuerall branches are particular Chriſtians: the ſap which runneth thorow all the ſeuerall branches, and is the veryHab. 2. 4. Gal. 2, 20. life of them, is the Spirit: that which receiueth and conueyeth the ſappe into eueryevery branch is Faith: the budde which firſt ſprouteth out, ispGal. 5. 6. LoueLove: 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 louelove and a cleare conſcience come from Faith, but a cleare conſcience immediatly from louelove. Our louelove to God is it which maketh vsus carefull to pleaſe him, fearefull to offend him. Wherefore firſt make tryall of Faith by louelove: for marke what Chriſt ſaid of the poore penitent ſinner,aLuke 7. 47. Many ſinnes are forgiuen her, for ſhe loued much. What? was her louelove 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 louelove waſhed, wiped and kiſſed his feete.b1 Ioh 4. 19. We louelove God becauſe we are firſt loued: yea becauſe thecRom. 5. 5. louelove of God is firſt ſhed abroad in our hearts by the holy Ghoſt, whereby we hauehave a ſence of Gods louelove to vsus. Now becauſe God who cannot be ſeene, hath left vsus a viſible image of himſelfe, euen our brother, whom he hath ſet in his owne ſteed, therefore our louelove to God moueth vsus alſo to louelove our brother, and ſodAct. 24. 16. endeauour to keep a cleare conſcience before God and men. e1 Ioh. 3. 17. & 4. 20.Saint Iohn doth much preſſe the louelove of our brother, as an euident fruite and ſigne of our louelove to God.LoueLove of our brother, a note of the weakeſt faith. 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 pacifi… their conſcience, nor breed any ioy in them, yet it worketh louelove: 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 hauehave before ſpoken,Pia fides fine charitate eſſe non vult. Aug. epiſt. 83. which argues a ſtrong Faith,) aske him if he louelove God, hee will not deny it, but ſay, Oh, I louelove 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 louelove not ſuch as he is perſwaded louelove God. Few that are indeed true Chriſtians, and not ouerwhelmed with ſome violent temptations, will deny theſe. Now theſe argue a louelove to God in them, which muſt needs proue that they hauehave Gods louelove 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,A cleare conſcience is alwayes accompanied with a pure heart. is an inſeparable property thereof, namely a pure heart. f1 Tim. 1. 1. 5Theſe two doth the Apoſtle …oyne, and that together with Faith and louelove: …ea,g2 Cor. 1. 12. hee …placeth the teſtimony of a good conſcience in ſimplicity …and godly pureneſſe. NowhAct. 15. 9. from Faith commeth purity of heart: for Faith hath immediate reſpect to God alone, whoi1 Sam. 16. 7. ſeeth not as man ſeeth, butkIer. 17. 10. 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,lPſal. 26. 1. Iudge me, O Lord, for I hauehave 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 themHeb. 13. 18. matter, in all things.
2 Of the continuance,nAct. 24. 16. alwayes.
The generality of the matter hath reference to the rule of a good conſcience,A cleare conſcience extendeth it ſelfe vntounto all things. 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 dido1 King. 15 5 Dauid, p2 Kin. 23. 25.Ioſeph, qLuk. 1. 6.Zacharie and Elizabeth, rHeb. 13. 18.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: ſMar. 6. 17, &c.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 (asaIob 1. 5. 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 hauehave ſome aſſurance of pardon, asb2 Sam. 12. 13. Dauid.
2 For the time preſent,Pſal. 51 becauſe he findeth the fleſh ſtill remaining in him, he maintaineth a ſtrife & fight againſt ſinne, ascRom. 7. 15 &c. Paul.
3 For future times he is watchfull, that he be not ouertaken as in former times; asdPſal. 119. 11. 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 endureth to the end.a cleare Conſcience which proceedeth from a ſound Faith, neuer decaieth, nor yet ſtandeth at a ſtay: but rather groweth and increaſeth: as eReu. 2. 19.Chriſt ſaid to the Church at Thyatira, I know thy louelove, ſeruice, faith, patience, and workes, that they are more at the laſt then at the firſt. ThegPhil. 3. 13. &c. 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,hIohn 7. 38. 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 onelyonly a temporary and hypocriticall Faith diſcouered, who otherwiſe before they fell away, would hardly, if at all, hauehave beene diſcerned.
That conſcience which is thus grounded on LoueLove, 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 hauehave heard how Faith may bee gotten, and proued.