Seven Treatises, Treatise 1 · Chapter 8
CHAP. 8. How the weake in faith ſhould be eſtabliſhed.
ANd thus to paſſe to the ſecond head of this firſt treatiſe,The ſecond head. vnderſtand that theſe two things are here to be handled: firſt, how the weake beleeuers may and ſhould bee ſtaied in their vehement temptations. Secondly, how they may further proue, that they differ from ſuch as are not beleeuers, although they ſeeme ſo. Of theſe weake ones, there are two ſorts: ſome leſſe, ſome more: both ſhall be better vnderſtood by that which ſhall ſeuerally be ſaid of both. And herein I deſire my brethren, who are better ſetled, not to thinke this labour ſuperfluous: but to meaſure the weake by their owne weaknes at their firſt beginning, and to thinke that as the gift of faith is moſt excellent, ſo there cannot be too great helpe yeelded to the weake, in directing them to come by it. Concerning the firſt therefore, although I hauehave by ſundrie tokens ſhewed, who are the children of God, and how eueryevery faithfull Chriſtian may iudge of himſelfe hereby; yet for want of experience, and by vehemencie of temptation, they cannot ſo boldly and confidently reſt, and ſtay themſelues by generall doctrine, nor applie it to themſelues; thoſe I meane which are weake Chriſtians, yet ſuch as hauehave attained communion with their brethren in faith and godlines: therefore though the aforementioned properties of true beleeuers, may be cleerely ſeene and diſcerned to bee in them, and they themſelues alſo will confeſſe, that they hauehave been ſtaied (ſaue in temptation) and that ſome of them oftentimes hauehave found ſingular comfort in Chriſt, and deſire much to be with him: yet ſoone they are driuen from their hold, and cauſed to ſuſpect their comfort to be a vaine fancie, and ſo fall into much feare and doubting, that they are none of the Lords. They muſt know therefore, that ſeeing there is no ſhadow of changeablenes with God, that it is their owne weaknes ſo to think, as the Prophet confeſſeth of himſelfe in the like caſe,Pſal. 77.13. after he had long wreſtled and ſtroue with that temptation: for he that hath been aſſuredly perſwaded of Gods louelove toward him at any time in his whole life, ought not to caſt away his confidence after,Heb. 10.35. nor ſuffer himſelfe to be depriued of it, being his chief treaſure.The firſt perſwaſion to vphold a weake faith. But though this may be a ſtay to a weake conſcience, who is ſometimes afflicted in this ſort; yet I ſay further, that ſeeing hee cannot be ſatisfied, till his doubtfulnes (which by all his might he ſeeketh to ſubdue) be remoued, and his ſoule ſet at libertie againe by ſome new light in Gods promiſes: therefore he is to be perſwaded that he labouring after, and groaning to reſt his wearied and heauie heart on theſe, he cannot miſcarry, nor be forſaken of the Lord in the loweſt depth of his diſtreſſe.The ſecond perſwaſion to vphold a vveake faith. For ſome one or other teſtimonie and propertie of the new birth ſhall euer be found in him, although hee alwaies feeleth it not, neither perceiueth it himſelfe; whereby it ſhall be manifeſt, that he liueth to God the life of God: euen as hearing, breathing, mouing, feeling, and ſuch like, are infallible tokens of life in the bodie, which by many likelihoods appeareth to be dead. And if to his owne iudgement it ſeemeth, that all hope is cut off through the rage of the diuell, and ſtrength of the temptation: yet it is, as if a man were ſuddenly ſtriken downe to the ground with ſome violent blow, and amazed, who yet afterward recouereth himſelfe againe: ſo that euen he, which feeleth not that he hath faith and life, is not yet without it, ſeeing hee is not without that worke of the ſpirit, which alwaies accompanieth it; although indeede he hath neede of eſpeciall and ſtrong comfort. And this is mine anſwere.
But if this bee not enough, but thou wilt marueile, why God doth thus deale with thee, and ſuffer thee to fall to ſuch depth of doubting, ſorrow, and feare, although he loueth thee; yea and that after thou haſt felt ſuch comfort to thy conſcience: I muſt make mine anſwere more full and large, for the further ſatisfying of thee herein. I ſay therfore, although this be by the wiſe prouidence of God, that many of his truly begotten children (who therefore hauehave had ſound comfort in Chriſt) doe fall ſometimes, and that very dangerouſly, and do greatly wauer, and doubt oftentimes, and ſo become vncomfortable; which the Lord diſpoſeth: leaſt by their ſudden chaunge from ſo damnable and vncomfortable an eſtate to ſo happie and ioyfull, they ſhould bee lifted vp, and conceited, and ſo become ſecure and preſumptuous (the forerunners and cauſes of a fearefull fall) yet this is certaine, it ought not thus to be on our parts: for it is (as I hauehave ſaid before) a weaknes, which muſt be withſtood and ouercome. For the attaining whereto, the occaſion of this doubting in him who hath once beleeued, muſt be ſearched out, and ſo remoued: which ordinarily is our own infirmitie, neglect of dutie, and ſleightnes in the manner of performing the ſame, or ſome particular ſin; alſo pronenes to ſinne, a nouriſhing of the ſame and ſtrength of it, or long lying therein: whereupon the tender conſcience feareth that his former comfort was but deceitfull and vaine, and ſo doubteth of his owne eſtate.
For the right remouing hereof, this is duly to bee conſidered, that as the roote of our comfort in Chriſt is not the ſtrength of our Chriſtian life:A third perſwaſion to vphold a weake faith. ſo the weaknes herein, ought not to breed doubting of our ſaluation by Chriſt. But for as much as all our comfort ſtandeth in this, that God, who iuſtifieth the vngodly, hath freely giuen his ſonne, and in him is reconciled to vsus, who ſo heartily deſire his fauour, hauing been his enemies: and hath by his Goſpell called vsus, and by his ſpirit wrought in our hearts a ſure perſwaſion hereof; wherby we which were dead in ſin, are made aliue to God, & ſo are new borne: and therefore begin to be chaunged, firſt in affection, and then in conuerſation by little and little. Therefore if we hauehave this aſſurance of our new birth, though there be in vsus much weakenes of the ſpirituall life, yet we ought not to doubt, whether we be Gods children, ſeeing he that is new borne can neuer die.
But rather wee are to remember firſt, wee are but children,The fourth perſwaſion to vphold a weake faith. and therefore weake. Secondly, we are very ſubiect to many ſpirituall diſeaſes; ſome ſuch as take away ſenſe of life: and therefore wee muſt ſeeke to be cured, and not deſpaire of life, becauſe it is certaine that no ſuch can periſh. So that if we ſee, that we hauehave turned our harts from our chriſtian courſe, & offended God, or (which is more) if we hauehave ſuffered our ſelues to be ſeduced any manner of way, we muſt not deſpaire, or doubt of the ſafetie of the whole perſon, when any one part or member is diſtempered, and ill at eaſe; but cure it,A fit ſimile. and labour to reſtore that to health againe: as if it be thine heart, thine eye, thy hand, or any other part which hath offended; reſort thou to the Phiſition Chriſt Ieſus; make thy complaint, that thou art heauie, and wouldeſt faine returne againe from whence thou art fallen: and be confident for his owne promiſe ſake, who calleth with ſtretched out armes, ſaying, Returne thou which wandreſt, Eſai 55.1. Matth. 11.28.and thou who wouldeſt finde eaſe and comfort, come vntounto me, and I will refreſh thee: beleeue in me, and I will ſatisfie thee in that which thou hungreſt for. Now if they who hauehave fallen and offended God, may turne home againe to their firſt husband with good welcome: ſhall not they much more be beloued of him, and therefore comforted by him, who hauehave not prouoked him, but are onelyonly held downe through feare and infirmitie?
And thus I hauing anſwered the doubts of this ſort of Gods people, weak in faith: I had purpoſed to hauehave proceeded no further to deale with them which hauehave the ſeale of God, and which are marked to eternall life: but to hauehave diſcloſed the packe of counterfeits, and to hauehave proued that many ſuch, as ſay they are Chriſtians, and the elect of God, and are not, but doe lie; that they are nothing leſſe then the children of God (for as the weakeſt in faith muſt not be depriued of their priuiledge, as to thinke they are not ye Lords: ſo muſt not the moſt glozing hypocrites be ſuffered to conceiue a falſe opinion or hope of that which is none of theirs: as to dreame of happines) This, I ſay, I had purpoſed next to hauehave entred into: but in the meane while, it commeth into my minde (by occaſion of ſuch, as I hauehave anſwered alreadie, that is, the faithfull; who hauing receiued much comfort through their hope, after an effectuall calling,Another ſort weake in faith, and how they are to be comforted. hauehave yet after that, been troubled with doubtings) by occaſion of them (I ſay) I called to mind another ſort of Gods deare ſeruants, who are weaker then they, deeplier grieued, and therefore more tenderly to be regarded: leaſt that they being bruſed reedes, ſhould be altogether broken, and as ſmoking flaxe ſhould be vtterly quenched.
And theſe are they, who hauing manifeſt ſignes of faith, and the new birth in them: yet by the ſubtill and cruell malice of the diuell (although not without the wiſe diſpoſing of the Lord, to their great good, and example of others) are brought to this bondage, that they are perſwaded that they are vtter reprobates, and hauehave no remedie againſt their deſperation. They feele (they ſay) the wrath of God kindled againſt their ſoules: and anguiſh of conſcience moſt intolerable: and can finde no releaſe, notwithſtanding their continuall prayers made vntounto the Lord, and in their iudgement ſtand voyde of all hope of the inheritance promiſed, expecting the conſummation of their miſerie, and the fearefull ſentence of eternall condemnation. Now this vehemencie of temptation, though it bee enough of it ſelfe barely, to ſhake and terrifie the afflicted; yet when melancholie ſhall herewithall poſſeſſe the partie, then is it made farre more grieuous: for that raiſeth exceſſe of diſtruſt, and feare, and perſwadeth it ſelfe of miſerie, where there is no cauſe, and is the very ſeate of the diuell, being an apt inſtrument for him, both to weaken the bodie, and to terrifie the minde with vaine and phantaſticall feares, and to diſturbe the whole tranquillitie of our nature: and one chiefe propertie of this, is to feare a man without iuſt cauſe. So many as are troubled with this latter, I exhort to reade the treatiſe of Melancholie, ſet foorth by Doctor Bright Phiſition, Anno 1586. vntounto the which alſo I may referre them, for the former point: that is to ſay, if they be deeply touched with the conſcience of ſinne alone, how they may be comforted and deliuered out of it. But ſeeing it is both appertaining to the matter which I hauehave taken in hand, to ſay ſomewhat thereof, and the other treatiſe not alway at hand, I wil partly borrow from thence, where it is largely and profitably ſet downe: and partly adde my ſelfe ſomewhat for the ſtaying and perſwading of ſuch weak ones,Perſwaſions to the weake to vphold them. as their caſe requireth.
And firſt they muſt be perſwaded, that they are not vnderunder the wrath of God; neither is his anger kindled againſt them, for all their feare that oppreſſeth them, when their eſtate is to their owne feeling, euen at the worſt: becauſe they hauehave not ſinned againſt the holy Ghoſt: which ſinne onelyonly is able to ſhut them out from hope of ſaluation; and yet many of them in their temptation do thinke that they hauehave. And to proue that they hauehave not committed that ſinne, it may appeare by this: that they hauehave not maliciouſlie ſet themſelues againſt the truth and Goſpell of God: nor wilfullie perſecuted it againſt their conſcience, but doe imbrace it heartily, and louelove the ſame, which they are not able to denie. But it is a meere deluſion and temptation of the diuell, which holdeth them in this terror and bondage: which time will diſcouer, and lay open, as they themſelues ſhall hereafter moſt plainely ſee and diſcerne: which, many ſuch as they are, in the like caſe hauehave found in the end. And though it be a temptation of the enimie purpoſed of him to their confuſion: yet from their louing and mercifull father a triall of their faith, and patience, and other vertues. Indeed the ground hereof, is their owne weakenes (as I ſaid before of the former ſort of Gods Children) vponupon the which the diuell worketh, although not to wring from them their hope (which he ſhall neuer be able to doe:) yet to wearie their liues with heauines and diſcomfort.Sathan worketh vponupon vsus by ſuggeſtions. And this our infirmitie Sathan doth ſometime aſſaie without meanes, that is, onelyonly by ſpirituall ſuggeſtion: ſometime by meanes and outward occaſions of euill, and forcible perſwaſions to ſinne and rebellion againſt God. For the firſt of theſe two, it is certaine, that he after a perſonall manner to the ſoule, though not in bodilie ſhape to the eye, without meanes of outward things, tempteth vsus, in the very ſecret thoughts of our hearts. For he, being a ſpirit (and by creation moſt excellent) hath acceſſe vntounto our ſpirits, to trouble them, and diſorder all their actions: as we ſee corporall creatures with corporall and bodilie force to annoy one another. And as he is a ſpirit, ſo the long experience (which he hath of our corruption, and miſerie from age to age) giueth him knowledge of our minds more perfectlie, who gathereth it by the leaſt ſigne of our inclination and will: not that he knoweth our hearts (for that is proper to God only) but through his long acquaintance with our nature, he conceiueth our intents and purpoſes, and that oftentimes without ſignification, either of ſpeech or geſture. And thus he being able to diſcouer the vanitie of our minds, by the knowledge of our vniuerſall corruption: as he ſeeth occaſion, and whereto we moſt incline, he ſuggeſteth his temptations to ſinne and diſobedience.
Now if to theſe two we adde his malice (for he is not called the enuious man for naught) and his vnſearchable ſubtiltie, and exceeding ſtrength;Sathans properties. and that which is greater then all the reſt, that he moſt hurteth, when it leaſt appeareth, when we leaſt ſuſpect it: for which cauſe it is ſaid, that hee changeth himſelfe into an angell of light, 2. Cor. 11.13, 14. we ſhall not meruaile, though without any meanes, or outward occaſions, he raiſeth great terror, and diſmaidnes, eſpeciallie the Lord giuing him leaue ſo to doe, for the good of vsus which are exerciſed with them. For beſides that,Sathan tempteth and perſwadeth to ſin, which we delight not in. we are inticed ſometime to the ſinnes, which by nature we louelove: we are alſo (eſpeciallie ſuch as are thus brought low, in the anguiſh and bitternes of their ſoule) tempted to ſuch euils as are very ſtrange, and ſuch as we abhor the very leaſt conceite of them; and finde not the leaſt part of our nature to incline to them; though otherwiſe we complaine of great frailtie: as to hauehave thoughts to blaſpheme God, to be tempted; to lay violent hands on others, not moued thereto by any hate or malice; or to deuoure our ſelues, to diſpaire and diſtruſt of Gods merciemercy and grace: all which ſinnes with ſuch other, the partie hath neuer had delight in, when hee was yet ouertaken with ſome other ſinnes, and had his heart drawne after them indeed; and yet he is feared with the guiltines of thoſe,He laboureth to dimme our knowledge, and the ſight of Gods grace in vsus. which he euer loathed. And when the diuell can faſten vponupon ſuch as this weake perſon is, in this wiſe, he eſpeciallie laboureth to dimme their knowledge and iudgement, that they may hauehave no ſure hold of any point of doctrine, which may ſoundly comfort them, that thus he may, like a Lyon, deuoure them more ſpeedilie: For when they cannot be perſwaded in their iudgement, that God can, or will pardon them, how are they able to deſire, or pray for it, when it ſhall be beaten into them, that they hauehave no faith, nor any better things in them than reprobates? how can they be moued to ſtirre vp that weake faith which they hauehave? no more can they deſire good meanes, as counſell, reading, or any ſuch like, when he hath ſtricken this deadly blow in their conſciences, that God hath forſaken them.
And this be ſpoken of the diuels tempting the children of God (when, and whom it pleaſeth the Lord for their triall) and that without the helpe of outward meanes, or any occaſions to worke by: the which I purpoſed to ſpeake of to no further end, but for the helpe of ſuch as are ſometimes deceiued, and ſo oppreſſed after the ſame manner. Here is no fit place to ſatisfie them who would be glad to know more of this matter.
To proceede therefore, and ſo to draw to an end herein: As he doth oft without any meanes, deepely faſten vponupon the weake conſciences of Gods people, to feare and diſmay them; ſo doth he the ſame much more eaſilie by the helpe of outward meanes: ſo that, when he hath couered their hearts with darkenes, and brought them into a dreadfull feare of Gods wrath; and plucked their armour from them,He troubleth much by outward obiects. whereby before they had reſiſted him, he holdeth them at this vantage, that eueryevery thing which is before them, is made matter to increaſe their diſtreſſed eſtate. And therefore if they ſee a knife, all their thoughts are to deſtroy themſelues; if they goe by water, they are vehemently perſwaded to drowne themſelues; and ſo are they tempted to ſtrangle themſelues, if either the place giuegive them any occaſion, or the inſtrument wherewith they ſhould doe it. So if they ſee any merry, their heauines is the more increaſed, ſeeing (ſay they) we ſhall neuer come out of deadly ſorrow and diſpaire: if they ſee a dogge, they wiſh that they were ſo: when they ſhould eate their meate, they thinke it wil increaſe their damnation; and dare ſcarcely take the meaneſt ſcraps to relieue nature: And if any Scripture be recited to them;The obiections of the weake in temptation. oh, it belongeth not to them, they ſay: they are paſt hope: and whatſoeuer we anſwere them (be it neuer ſo fit for them, and to doe them good) yet they are neuer ſatisfied; but raiſe new obiections againſt themſelues, as being nothing ſatisfied by that which was ſpoken to them.
It were infinite to ſet downe their ſpeeches and thoughts like vntounto theſe, which I hauehave now mentioned; which the diuell draweth from them by ſuch occaſions, as he worketh by: but all this is (as we ſee) through their owne letting goe their hold of Gods promiſes, and mercies in Chriſt: which yet ſometime they hauehave imbraced, and felt great comfort in; or at leaſt, could not deny, but that they had part in them. And it is the vnſpeakeable goodnes of God, that they are not vtterlie ſwallowed vp; but kept through his ſecret grace, though not ſeene of them: and that all other of his deare ſeruants, are not plunged into the ſame depth of diſtruſt and diſpaire, that there might be no one to comfort and counſell another; but diſcouragements on eueryſide.
For it is not to be attributed to Sathan, or any want of ſubtiltie, readines to hurt, ablenes, malice and crueltie; that either the one ſort is at all preſerued, or the other more freed from the like meaſure of languiſhing and feare, or (which is the ſenſeleſſe ſicknes and diſeaſe of this age, and farre more dangerous) from bold ſecuritie and preſumption: but (as I hauehave ſaid) the Lords keeping of them both: Neither is it any meruaile to vsus (though it be not marked of the vnbeleeuers) becauſe the Lord hath his eye euer vponupon his beloued ones (as Dauid ſpeaketh, Pſalm. 41.12.) That he may ſee that no hurt befall them; euen as a mother hath her eye alwaies on the young child which beginneth to goe, that it get no knocks.
But now to conclude, ye will aske, what remedies are to be vſed againſt ſuch ſore aſſaults? Firſt I ſay, that ſeeing their conſciences beare them witnes, how much theſe temptations are repugnant to their deſires and liking; and chiefely raiſed and procured by Satan in them, who abuſeth their ſimplicitie: therefore there is no cauſe, why they ſhould be ſo diſcouraged,Remedies againſt Sathans temptations. and out of heart, although he hath haled, and violentlie carried them to ſuch miſerie; as though they had taken glorie in offending God: this (I ſay) let them marke, as ſoone as they be fit to heare it; and the rather, they are to count them to proceede from him, than from themſelues; becauſe they are ſuch, as are altogether contrarie to their former conuerſation, and to nature it ſelfe: and ſuch as hauehave no enforcement, nor inticement, but from him.Further remedies. They are further to conſider, how much it doth diſpleaſe God; that they are remoued from their faith, and giuegive place to the ſpirit of error: and therefore they ſhould gather more godly boldnes and confidence in him, on the one ſide, and more ſtrength againſt Sathan, on the other ſide. For if God calleth and incourageth vsus to truſt and beleeue in him: and we ſtanding in need thereof, would moſt gladly (as we will all ſay in ſuch a caſe) imbrace his promiſes made in Christ Ieſus, who is he, which ſhould hinder vsus? If the Lord will iustifie and cleare vsus, who ſhall condemne vsus? Neither let them after all this, be ſtill obiecting, that they feele ſmall ſtrength of faith and hope, as many of Gods deare children doe, for thereby the enemie may take great encouragement to their owne diſaduantage: for what if they feele not the ſweete taſte thereof,What wee ſhould doe, when we feele not the ſweete taste of Gods mercies. which ſometime they felt; ſhall they iudge therefore themſelues to be vtterly bereaued thereof? If the ſoule be now ſicke, and taſteth not the ſweete meates of conſolation, which it was wont, was it therefore alwaies ſo? Will they meaſure themſelues by that which they preſently feele, when the ſoule hath loſt her taſte? Or rather by the times paſt (as the Prophet, by his example teacheth them in the like caſe) whileſt it ſtoode free from the diſeaſe of temptation, when they found comfort in the ſpirit, through an acceptable meaſure of faith.
A fift perſwaſion to vphold vveake faith.Further, the triall of their faith is likewiſe to be taken, by thoſe fruits which are euident to the eye of others, who can iudge more ſincerely, then the afflicted themſelues, whoſe vnderſtanding is much altered by Sathans terrours. And here (as in fitteſt place) I alleage the ſtrong faith of the woman of Canaan, when Chriſt ſeemed to giuegive her the repulſe vtterly, yet ſhe would not be moued from her faith, when firie darts were thruſt into her, three or foure one after another. The ſame I ſay to other their obiections of like ſort, as I hauehave ſaid to theſe: As when they reaſon thus againſt themſelues, that they do not liue as Gods children doe, nor ſo holily, as God requireth, and therefore they cannot hauehave ſuch comfort, as they hauehave. What then? are they reprobates? hauehave they no grace, becauſe they want that which they would hauehave? Ought they not to conſider,A ſixt perſwaſion to vphold the weak faith. that they being the Lords plants, take not their full perfection at once: but according to the nature of a plant, require a daily watering and dreſſing, whereby in the end they attaine to a full growth in Chriſt? Oh, but they feele not the teſtimonie of Gods ſpirit, which might aſſure them! I anſwere, neither doe any of Gods children at all times feele it: but that they may ſee their owne frailtie, God doth, as it were, hide himſelfe ſometime for a ſeaſon (as the mother doth from the child to try the affection of it to her) that they may with more earneſt deſire mourne for Gods wonted grace: and when they hauehave obtained it againe, may with more ioyfulnes of heart praiſe him: and yet God doth not withhold comfort from his, many times,Deut. 33.12. when they walke heauily, who (if they could giuegive credit vntounto him) may aſſure themſelues that they may liue in ſafetie vnderunder his protection all the day long: but their owne frailtie, and the vehemencie of the temptation, which oppreſſeth them,A ſeuenth perſwaſion. diminiſheth the feeling thereof. But patience and conſtancie, with a reſolute mind to beare Gods triall, will bring a good end: yea and by the meeke going vnderunder Gods hand in theſe, they ſhall learne experience, afterward to wade thorough greater; and yet in the middeſt of them, to hauehave hope, that ſhall not make them aſhamed.
Rom. 5.4.5.And thus it may appeare, that although the weake faith of Gods deare ſeruants may be many waies aſſaulted, and their ſaluation by meanes thereof, to their feeling, be doubted of: yet that ſuch are vndoubtedly the Lords, and cannot be taken out of his hands; becauſe they are not deſtitute of faith (as I hauehave proued) whereby they apprehend Chriſt, though weake: and which hath brought vntounto them much comfort in times paſt; though for a ſeaſon the Lord working all for their good, it ſeeme to them farre otherwiſe. And of the former point of this ſecond head or generall part of this treatiſe, that is, how the weakeſt of Gods people are to be vpholden in vehement temptations, thus much be ſaid.