Saints by Calling, Dialogue · Part 4
The fourth part of the Dialogue, touching the degrees, and diuers measures of a liuely Faith.
Aquila.
I HaueHave made haste, because I would not disappoint you; and to tell you truth, I am vnlike a Schoole-boy in this case, who when he parts from his Booke, he cares not how long it be ere they meete againe: contrariwise, when he and his play meete, they play loath to depart. Now I, when our conference is broke off, my fingers itch till we ioyne againe; I find no better gaine then that that comes of time thus well bestowed: for this sticketh by vsus, and enricheth to God-ward, when worldly gaine fleeteth away apace, and serueth for this life onelyonly.
Apollos.
I pray you then let vsus proceede in our purpose. We began to speak of the degrees of a liuely faith,Sundry measures of a true faith. and to shew that neither all Gods Children hauehave like measure of it, nor eueryevery one alwayes the selfe-same measure: for indeede it is with the Church of God, as with a Family or fold, where the persons of the household be some young and tender, some aged and lusty; and in the flocke there are both Lambes and Sheepe: so it is in Christs Family and fold, there be Christians, of all sorts; some of ripe age for wisedome, some children in vnderstanding; some like lambes for their infirmity in knowledge and grace, some like sheepe for their spirituall strength and growth. And as a man differeth from himselfe in …, being sometime … Infant, and afterwards … to the full strength and age of a man: so eueryevery true Christian in his spirituall estate differeth from himselfe, being not so strong in faith at first when he beginnes to beleeue, as afterwards. This being the condition of Gods people, to bee as trees planted in an Orchard, which spread themselues, and are more fruitful the longer they continue: so are the faithfull as plants in Gods house, they are more full of faith and fruit in their old age; Psal. 92. 13, 14. Whereunto tend those frequent exhortations in the Word, to encrease more and more, and to grow in grace, and to ioyne grace to grace, and still to hasten to perfection.
Apollos.
Sir, seeing you hauehave taken the … out of my hand, will it please you to wield it now you hauehave it? and I will make bold to aske you what I desire to remember of that which was taught vsus about this matter of sundry degrees of faith. And first, seeing the Apostle writeth that Faith is one; Ephe. 4. 5. and that Saint Peter saith, All the Elect hauehave attained like precious faith: 2 Pet. 1. 1. how truly then may we affirme that there is a little and great, a weake and strong faith?
Apollos.
Well friend Aquila, you take me at the aduantage.Faith little & great, wherein they are like. I had meant to hauehave troubled you with this charge, for that I see you can well discharge it; yet I will not refuse it, seeing you put it vponupon me. Therefore to your demand this I say: When Paul saith, there is one faith; he speaketh not of the degrees of …, (and little and great, weake and strong, be but names of degrees) but hee meaneth the substance of … to be but one, and the obiect to be but one, which is Christs or one doctrine concerning saluation by him: and in the other place of Peter, the faith of all the Elect is saide indeede to be like precious, but not like firme & strong. He doth not teach that it is of like quantity and measure, but of like quality and worth: for the faith of eueryevery one of the Elect hath the same Authour, euen the holy Ghost; the same meanes, the Gospell, and Word of truth; the same obiect whereunto it looketh., Christ and his righteousnesse: Also one and the same marke whereunto it tendeth, the glory of God, and saluation of the soule. In all these things there is likenesse and agreement betweene the weake and strong faith; yea, and sundry other things there be wherein this likenesse holds: for eueryevery faith, euen the strongest is still vnperfect; we beleeue in part, as we doe but know in part: the best beleeuer hath need to say; Lord encrease my faith. It doth therefore belong to eueryevery degree of faith, as a thing common, to take the vse of all meanes, both priuate and publike, for support and helpe of it; lest any tempt God by refusing the meanes, whereof all hauehave need continually. Beside this, each faith little and great, may bee knowne of him in whom it is (vnlesse it be in a great storme of temptation, or at the instant and about the time of their first conuersion:) else Christ would not hauehave asked particular men if they did beleeue; nor Paul would hauehave saide of himselfe: I know whom I hauehave beleeued; nor exhorted others to examine themselues if they be in the faith, 2 Cor. 13. 6. 2 Tim. 1. Yet moreouer, in each faith this is common, that the things beleeued, are aboue compasse of naturall reason: for if we consider the things which the Word setteth forth to be beleeued, as for example, that the World was made of nothing; that a dead body turned into dust, shall liue againe; that a Virgin remaining a Virgin, can be a Mother; that God and man is one person; that so many thousand beleeuers so far distant, are one body; that Saints in Earth are one with Christ in Heauen, and eate & drinke him without diminishing; that one offence of one man condemned the whole world; that the righteousnesse of one man maketh millions to be iust; that God is then a Father, when hee shewes himselfe an enemy: in these and many such like things, faith can beleeue them, (because God hath spoken them) when blinde reason cannot see. Lastly, one faith is as sufficient to saue as another, a little as wel as a great; because a weake faith can looke vponupon Christ, and lay hold on him no lesse truly, then a strong and great faith; euen as a weake and sore eye, might behold the brasen Serpent to health, as well as a sound and cleere eye: but though there be such great and manifold likenesse betweene faith and faith; yet this letteth not, but that there is a difference amongst the godly, as touching the diuers measures of their faith: euen as much as betweene the hand of a babe and of a man; betweene a young plant and a growne tree. The most wise God distributing his graces as it pleaseth him, to some thus, to some otherwise: so as none hauehave cause to disdaine such as be infirme, if themselues be strong; for it was God who established them: nor any to enuie others, if haply they doe not so abound in wisedome and faith, as others doe; because it was God that so disposed eueryevery man his portion. But the strong must apply themselues to helpe the weaker, bearing with infirmities; and the weaker with reuerence and louelove to honor such as goe before them. Euen as the foote doth not lift vp it selfe against the head, nor the head doth not despise the foote; but each member respecteth and cherisheth one another, to the preseruation of the whole body: so let beleeuing Christians in respect of God (who doth all in them of his good pleasure) worke out their saluation in feare and trembling, eueryevery one being thankefull to him for their owne measure; knowing that they hauehave nothing but what is giuen: thinking themselues happy to hauehave at all any measure of liuely faith; and in respect of themselues, to walke in mutuall louelove, one supporting and comforting another in all louelove and modesty, as becommeth Saints.
Aquila.
Whereas yee hauehave shewed many things wherein the two measures of faith doe accord and be alike; let it not be offensiue to you, that I put you in mind of one correspondency between them, which it should seeme you thought not vponupon, and that is this; It is common to each degree of faith, first, to beleeue the promise before they come to any experience, feeling, or comfort from the apprehension of Gods mercies: as in the woman of Canaan, who verily beleeued that Iesus was the Messias, and would minister helpe to her distressed daughter, which was vexed with a Diuell, as the Story shewes; Mat. 15. 23. when as yet shee had not onelyonly no experience, but rather all things went crosse and contrary to her. Therefore it was a fault in Thomas, who would hauehave his senses the guide of his faith: Except I feele and see (saith he) I will in no wise beleeue; Ioh. 20. 25. whereas our Sauiour pronounced them blessed who beleeue, and see not. For it is not in supernaturall and diuine, as it is in humane and natural things, where by our sense and experience we are led: but in heauenly matters, first of all Gods children giuegive credit to the promise, striuing against in-bred distrust; they doe beleeue God to be true, who hath spoken the word: so as they waite vponupon God, till in his time he giuegive the feeling and comfort of that which they trust to be truly promised: a marke worthy to be thought on, because many esteem of faith by feeling, iudging themselues to hauehave no faith, because they want comfortable and ioyous feeling; which is not faith, but a fruit and consequent of faith, in some more, in some lesse, and sometime none at all, as in time of some great triall.
Apollos.
No Aquila, I am not offended, that yee did admonish me hereof; I rather thanke you, and wish you still to admonish me: not withstanding, this matter I knew would come further to be spoken of, in the prosecution of this doctrine touching the seuerall degrees of faith. But to goe forwards, I thinke good to deliuer vntounto you seuerally the difference betweene these two measures of faith more distinctly & fully, as their likenesse and agreement hath beene opened. And first for the least measure and degree of faith, it is this; when Christians cannot certainly & distinctly say, I beleeue my own saluation, and the pardon of all my sinnes: but being displeased with themselues for their sinnes, they doe vnfainedly & constantly desire the pardon of them all, and their reconciliation with God aboue the whole World; yea, aboue a world of worlds. And this their desire of faith, it is a degree of faith, the seed and beginning of faith, stirred vp by the Spirit of adoption; Rom. 8. 26. pleasing God as faith it selfe, hauing great promises made to it; Mat. 5. 6. Ioh. 7. 37. As that indicious Diuine Master Perkins hath sufficiently proued, both in his reformed Catholike, and in the Book intituled, the Graine of Mustard seede. Therefore to let passe the confirmation of that point, it is to be now shewed, who be the persons in whom this weake faith is to be found: which I find to be of two sorts. The first is of such who hauehave but little knowledge, by reason whereof their faith must needs be infirme: Examples hereof we hauehave in Scripture, in Rahab, the Samaritanes; Ioh. 4. 42. the Apostles of Christ at their first calling, and Cornelius: Cornelius.whereof some of them did onelyonly know the promise touching a Messias, and did not so much as know Iesus to be the Christ. Others which knew this, yet were ignorantApostles. by what meanes he should effect the Worlds redemption, hauing their heads troubled with conceit of an earthly Monarchy; full little then thinking that the life of the Lord and Master, should be the worlds ransome, and that his resurrection should be the worlds conquest and victory; they dreaming of an outward glorious reigne ouer the World, and hoping to be great men in great place vnderunder him: howbeit they giuing credit to his doctrine, and embracing him for the Messias, depending vponupon his mouth in matter of duty and saluation, they had a measure of faith, though a little and weake one; as Christ himselfe doth testifie of them all, O ye of little faith: and of Peter by name; O thou Mat. 6.of little faith, wherefore didst thou doubt? Mat. 14. 31. and as they signifie of themselues by their owne petition; Luke 17. 5. Lord encrease our fasth. The other sort of weake ones in faith, be such as hauing more knowlege in the mystery of Christ touching the worke of saluation, by his sufferings and righteousnesse; yet doe very weakely apply this their knowledge, not being perswaded of the forgiuenesse of their owne sinnes, and of their reconciliation with God; but earnestly desiring to embrace and beleeue the promise of it: and of this sort of beleeuers there hauehave been in all ages very many in the Church of God, euer since the ascension of Christ, as daily experience proueth in many honest Christians, which can speake well and distinctly of the doctrine of grace, and yet hauehave laide but poore hold of it for their own safety and comfort, much doubting themselues.
Aquila.
But Sir, by this meanes it wil come to passe, that many which are farre enough from true faith, will be ready to imagine themselues to hauehave some measure of faith: for eueryevery one will by and by alledge for himselfe, that he hath a good desire to beleeue in Christ, and so be lulled asleepe to their own perdition, presuming of that which they in truth doe want.
Apollos.
Indeed Aquila you say well, this is a thing may be feared; howbeit there be diuers good and sure workes to discerne a sound desire to beleeue in Christ, which is the lowest degree of a liuely faith, from all vaine desires of wicked men & hypocrites, which may pretend to hauehave it, and yet hauehave it not. The first is, that in them whose desire is sound and godly, there is a couetingMarkes of a sound desire. rather of reconciliation then of saluation; rather to bee in grace and fauour with God, then to bee happy in heauen: for their desire commeth from a brused heart, greeued and cast downe for the offence of God, and his displeasure conceiued against their sinne; so as to hauehave but one good looke of God, one smile of his louing countenance, it is more desired of them then the World; nay, then the glory of Heauen: as Dauid prayeth; O lift thou vp the light of thy countenance vponupon vsus: Psal. 4. 7. And elsewhere the Church prayeth, Returne, and let the light of thy countenance shine vponupon vsus, and we shall be whole; Psal. 80. 3. And in another place, the godly professe saying, In thy fauour is life. It is true, that one cannot hauehave the fauour of God, but he is sure to be saued; and it is lawfull to desire saluation: but yet the thing which the beleeuing broken heart doth cheefly looke vntounto, it is to be loued and fauoured of God. Againe, this godly desire is vehement, not slight or light, but very feruent; like to the desire after meate of one pinched with hunger, which is very earnest (as we say, hunger wil breake the hard stone wals:) or to the desire and longing of a woman with childe, which vseth to be very vehement: such is this sound desire of them who begin to beleeue, they couet more to be satisfied with a full sight of Gods face, then worldlings desire siluer and gold; the doctrine of grace being to them more desirable, euen then the finest gold; Psal. 19. Wee hauehave heard of the desire of the Cananitish woman for her Daughter being vexed with a Diuell; and we reade of the chased Hart, breathing & panting after the coole water brookes; euen so the soule chased by temptations, scorched with the heate of sinful lusts, hauing begun once to taste the sweetnesse, or but to feele the neede of sauing mercies, doth most eagerly and sharpely desire to attaine vntounto them. This earnestnesse of desire, it is not in them by fits and starts, like Pilates desire to know the truth; Iohn 18. which as a weake sparkle quickly died of it selfe; but it is constant, as is the desire of a thirsty man, whose desire ceaseth not till his thirst be quenched; such as Anna her desire was after a childe, it was great and continued, till the thing was granted which she did desire: so it fareth with a sound desire to beleeue and find Christ, it lasteth till faith bee formed in the heart, and Christ be borne in them, they are not quiet till then, nor then neither; still more and more desiring to bee knit and ioyned neerer to Christ, their louelove, their ioy, their crowne, their treasure. Lastly, this witnesseth the soundnesse of this godly desire, to beleeue in Iesus Christ, that it bringeth forth some good affections, which are accompanied with some reformation of life and manners. They in whom it is, being carefull according to that they know, to obey and please God, hauing with their desire to beleeue ioined an vnfained desire to repent, and to liue honestly, keeping a good conscience towards God and men in all things. There is the quite contrary of all these, to bee seene in vnfaithfull men; for their desire it is of happinesse, and not at all of Gods louelove, as Balaam would be blessed, but tooke no thought to be reconciled to God, or to reforme his way. Againe, their desires be faint, and be soone quelled, being neither vehement nor constant; and no maruell, for they are vnsound, rather seeking themselues, that it may be well with them, then that God may set his heart vponupon them, and louelove them, and be glorified in his mercies towards them: And finally, they desire to be forgiuen & saued; but it is without desire to repent, and amend their liues: they like Heauen well, but not the way that leadeth thither; their desire being to bee glorified with God, by hauing his blessing and ioy, and not to glorifie him by doing his will.
Aquila.
Will not this, thinke you, doe some hurt, to teach that there is a desire of faith, which is an acceptance with God for faith it selfe? may it not cause men thus to content themselues, seeing now they hauehave some measure of faith, which is sufficient to saue them? Haply it will be thought, that here they may fixe their staffe, and set their rest.
Apollos.
No Aquila, there is no feare of this in thisA fifth marke of a sound desire. sound godly desire: that being a portion of sauing grace whose property is to grow still, and waxe greater, euen as young figges or raysins grow till they be ripe, and come to their full bignesse; as all things which hauehave a vegetatiue or sensitiue life, their property is to encrease vntounto a certaine proportion, whereunto nature aymeth; as ye may see in plants, and in beasts and birds: so it is in the spirituall life, it will not stay in beginnings, but loueth still to attaine to that proportion and measure appointed to it of God. As by the exhortation of Peter may be gathered; Grow in grace, and in knowledge of our Lord: 1 Pet. 5. verse last; for the faithful doe that which by him they are exhorred to doe: and by likening faith to a graine of mustard-seede, whose quality is to grow till it be a large tree; but though this be the nature of sauing grace, to waxe and encrease, yet exhortations to quicken mens care, they may doe very well. Christians are to be called vponupon, so to be … and thankfull forReasons why encrease of grace is to be sought after. eueryevery true measure of true faith, as withall they neuer content themselues with any measure, labouring after perfection. This it is we desire (faith Paul) euen your perfection; 2 Cor. 13. And sure it is the will of God it should be so: 1 Thes. 4. 3. I beseech you … en encrease more and more. The which will of God, his Children are the rather to hearken vntounto, because as their faith encreaseth, so will all their graces and comforts proportionably encrease: for as a man beleeueth, so he loueth, and so he feareth, and so he obeyes, and so hee prayes. And after the measure of faith, and of the fruits thereof, so will be the measure of glory hereafter: he that had two talents, and the other which had fiue, by vsing and encreasing them, gained this of the Lord, to hauehave rule ouer the more Cities. The examples of the Prophets, Apostles, and other Saints, which hauehave continually striuen to encrease in godlinesse, must also stirre vp others to doe the like: wherein we shall be followers not of them onelyonly, but of Christ Iesus; of whom it is reported, that he encreased in stature and wisedome, and fauour with God and men; Luke 2. v. last.
Aquila.
If it please ye, let mee heare what ye count strength of faith, or a strong faith, which is the other or second measure of faith before spoken of; and whether in this measure also there be not differing measures, of strong faith one to be stronger then another; and which is the highest pitch of faith that can bee attained vntounto here in this our pilgrimage; and by what steps the children of God climbe vp thereunto?
Apollos.
Friend Aquila, you will (I see) prouide meeThat there is a strong faith. worke enough; your questions be like a chaine with many linkes, which must be loosed not all together (for that were a breaking and not a loosing) but apart, one after another. That there is such a measure of faith, which deserues to be termed strong, it is very plaine by these few Texts following; Abraham being strong in faith: Rom. 4. 20. And O woman, great is thy faith; Mat. 15. 28. and of the Centurions faith, I hauehave not (saith Christ) found so great faith, no not in Israel; Luke 7. 9. That the Centurion which was a Gentile by nature, a Souldier by profession, and saw in Christs person for outward appearance, nothing saue weakenesse and infirmity, should yet hauehave such firme perswasion of his power and goodnesse (hauing no particular promise) as to beleeue, and to be resolued in his minde, that Iesus was able to helpe his sicke seruant, and that without his bodily presence, or touching, onelyonly by speaking the word, hee should chase away such an inueterate malady: this was a strong faith indeede. The like ye may see in Abraham, that hee being an hundred yeeres old, and his wife barren & stricken with age, neuer hearing of any before to be made Parents at these yeeres, yet without any former example to beleeue vponupon the word and promise of God, that he should be a father, and that of such a childe of whom should come Nations, and in whom all nations shuld be blessed; and when he was to be sacrificed, yet then to be perswaded surely that God would keepe that promise; this was a great faith and a strong. But this is none of the linkes of your chaine,That there be diuers measures of a strong faith, and what they be. the first whereof is when faith may be counted strong and great; when by the worke of the Spirit ones heart is carried beyond that desire of pardon, which before was spoken of, euen vntounto a sure and setled perswasion, that through Gods mercies in Christ, his owne sinnes are pardoned to him, and hee fully reconciled to God, vntounto the cleere certainty of his owne saluation. The weake faith already described, is truly perswaded, that sinnes may be forgiuen, and desires to hauehave them forgiuen with some certainty to obtaine; but this strong faith besides desire and certainty, hath setlednesse and fulnesse of perswasion, that all is already remitted and couered. As it is reported of Abrahams faith, that he was fully assured thereby, that God which had shewed himselfe willing to promise, was also able to doe it; Rom. 4. 19. Such a perswasion was in Iob, when he could say; I will trust in God, though he kill me: Iob. 13. 15. And againe, I know my Redeemer liueth; Iob 19. 25. And in Dauid, when hee so confidently professed, that hee could lacke nothing, because God was his Shepheard; Psal. 23. 1. and that God was his shield, and fortresse, his buckler, and his strong Sauiour; Psal. 18. 1, 2. Lastly, in Paul and others, we know, 2 Cor. 5. 1. and Rom. 8. 35. I am perswaded neither height nor depth shall separate vsus. Yet take this withall, that when I speake of this strong faith, that it is a full perswasion, I meane it not absolutely, as if there were any such strength of faith as hath no weakenesse, no wants, or defects at all; vnlesse haply in some particular thing: as in that which was said to Abraham, that he should be Father of many Nations; wherein it is saide, hee was not weake in faith, or doubted through vnbeleefe; Rom. 4. 19. For all faith (as before was saide) is vnperfect: but strong faith is called a full perswasion in comparison of a weaker faith, which hath not such a measure of certainty and perswasion.
Now to the second linke, whether this measure of strong faith doth not admit sundry measures and differences? It is true, there is so. Moses might beleeue more strongly then Iacob, and Iob more strongly then Moses; and Dauid more strongly then Iob, and Paul yet more fully then Dauid, and Abraham more strongly then they all. Amongst men of strong constitution, some may excell others in courage and strength: so amongst them which be strong in faith, one may exceed another in power of beleeuing; but of this strong faith there beTwo measures of strong faith. two euident degrees. The first is of such as throughfull assurance of faith, doe feele in their hearts vnspeakable ioy and glorious; 1 Pet. 1. 8. euen in tribulations; Rom. 5. 3. Others which be fully perswaded in their soules of Gods mercies towards them in Christ, and yet are without feeling any comfort thereof for the time. And sure this is a greater degree of the twain; it is not a thing of such strength, nor a matter so great, in ioyfull feelings to beleeue Gods louelove, one hauing as it were a pawne of it in their hand: as when one hath God frowning vponupon him, and lieth in some greeuous distresse outward or inward, or both; then to beleeue fully and strongly that God is still a Father, and will saue and deliuer him, argueth a mighty faith. When Abraham sawe the day of Christ, with reioycing at that sight; and Mary so beleeued in Christ her Sauiour, as her soule reioyced in him; Luke 1. 46: when Paul, and other beleeuers, through their strong faith, reioyced vnderunder the hope of glory; Rom. 5. 2: This was nothing such a … and height of faith (to loose your third linke) as for Iob when hee was in greeuous affliction (God hiding his face from him, Iob. 13. 24. and taking him for an enemy, shooting his bitter arrowes against him, which pierced his reines; making him to possesse the sinnes of his youth, to the terrour of his soule) then, and in that case to say; I am sure my Redeemer liueth, and I shall see him with the same eyes: Iob 19. 25. and If he should kill me, yet will I trust in him; Iob 13. 15. Or for Dauid, when his soule was castdowne, and vnquiet within him, and all the waues of God came ouer him; yet then to say, Hee is my present helpe, and my God; Psal. 42. 5, 11. I will yet giuegive him thanks; Or for the man in the Gospell, who cried with teares, saying; Helpe my vnbeleese: yet could then say, Lord, I beleeue; Marke 9. 24. And this it is which you did aduertise me of, as thinking I had forgotten it; that there may be a true faith, yea, and a great measure of it too for a time, where there is no comfortable experience and feeling. For as the Sunne may for a time cast forth his beames to the giuing of light, when there is no heat nor warmth: so the Sunne of righteousnesse Christ Iesus, may kindle a light of some knowledge in the promise of mercy, before there come to the soule the heat and warmth of ioy and comfort. And where both light and heate hauehave beene giuen, hee may seuer them at his pleasure; which he is pleased sometimes to do, denying to his members a ioyfull sence of mercies for some space, for very good causes and respects.
First vponupon some sinne committed, he with-draweth his louing countenance, taking from them inward ioy of heart, that by the absence of it, they may be humbled for their sinne; as a father for the better humbling of his childe after some fault, will denie him wonted fauour, and looke vponupon it with a displeasant eye: and by this meanes also Gods children are brought the better to consider the greatnesse of their offence, not onelyonly for humbling, but for whetting their prayers to moue them to more earnestnesse in … of pardon, and the restoring of their ioy vntounto them; as is to be seene in Dauids example; Psalme 51. Also herein God taketh great triall of their faith and louelove, and hath occasion on the other side to expresse and giuegive his children experience of his mighty grace, in sustaining and releeuing them; his power is knowne in weakenesse. and lastly, it serueth for the awing of others, to keepe2 Cor. 12. verse 10. them in feare of offending, lest they also loose the ioy of their heart in Gods countenance; as a Father will shew anger to one childe, to informe and terrifie the rest: vntounto which wee may adde another consideration, that ioy is often clouded or ecclipsed, that when it breakes out againe, and the minde is cheered and refreshed afresh, then the comforts of the Spirit may be more esteemed, more thankfully receiued, and carefully retained. Things lightly come by, are lightly set by; but eueryevery thing is more accounted of, the more hardly we get it: therfore as we see a faire day more welcome after a soule, or a calme or rest more embraced after a storme or trouble; so is ioy of spirit more valued when it commeth after deepe heauinesse and much anguish of spirit: for these respects Gods children must hauehave patience, and striue to endure the lack of comfort, considering it will returne with such aduantage; yea, and bee thankfull for such a schooling that it hath pleased God to send them such a bitter remembrance for so good ends: for though it be the most greeuous thing in the World to hauehave our spirit wounded, which should sustaine and beare vsus out in all infirmities and afflictions, (Sand and Iron not being so heauy as anguish of heart) yet surely in all Gods Children it hath a comfortable issue: for which as God is to be waited on till it come, so also he is to be praised for ministring such strength of faith as to be able to beleeue in him, when nothing is seene and felt but terror and griefe, and matter of despaire. And where as yee asked how, and by what steppes Gods people doe climbe vp vntounto this height of beleefe, in this I will satisfie you; that there are sundry duties and meanes, which thorough Gods blessing bring faith in time to such a great measure. As first of all, the duty of feruent prayer, which being an exercise of faith, as the body is encreased by exercise being moderate, so is faith encreased by this exercise of prayer; which springing of faith as a daughter, like a good childe helpeth the mother. Againe, feruent prayer is like to a key or a bucket, which doth vnlocke and draw out the treasures of Gods mercies. Hence it is, that such as hauehave beene most frequent in prayer, hauehave proued fullest of knowledge, faith, louelove, and other graces. Let Dauids example teach this; none oftener in prayer, none more rich in faith. Paul full of faith, because plentifull in prayer. The second duty to adde vntounto the strength of faith, it is the often religious receiuing of the Lords Supper, which for so much as by the vertue of Gods ordinance it signifieth and sealeth to eueryevery beleeuer in particular the good will of God in Christ for forgiuenesse of sinnes, and withall containeth a sacramentall promise of Christ, and all his benefits, to be distributed to due Communicants, euen to eueryevery faithfull receiuer; Mat. 26. 26, 27, 28. Hence it is, that it serueth greatly to the encrease of faith, especially when therewithall is ioyned the diligent and obedient hearing of the Gospell preached; which as it is the seede to beget faith, so it is as foode and solid meate to confirme it by the ordinance of God. And this effect it hath the rather, if it be coupled with meditations of the Euangelicall promise, the very nourishment of true faith; which made godly Dauid to be much in meditations, as Psalm 119. doth witnesse: so earnestly to commend it to other; Psal. 1. 2. Besides all this, the long experience of Gods mercies and bounty in outward benefits and in inward graces; Psal. 23. throughout, and the carefull obseruations both of them, and of Gods mighty prouidence & protection against dangers, with his assistance against euils and enemies of all sorts, doth not a little auaile to put more life and heart into faith, as appeareth by the example of Dauid, 1 Sam. 17. 36. where he grew to that strong confidence of ouercomming Goliah, by the former triall of Gods might in helping him against the Lyon and the Beare. Also Paul resolued strongly for time to come, that God would deliuer him, because he had deliuered him; 2 Tim. 4. 17, 18. So as the faithfull should doe well to keepe a Register of Gods mercies and deliuerances, and often goe ouer them in their remembrance and thoughts, as Papists supersticiously numbred their prayers ouer their beads; so to refresh their faith by recording and numbring Gods seuerall sauours, learning more strongly to trust in him, whom they so well know by experimentall knowledge; Let them which know the Lord, put their trust in him: Psal. 9. 10. Finally, amongst other things, which further to bring to this highest pitch of faith, it is of no small moment, to hauehave a care and watchfull endeuour in all things to keepe a good conscience: for it isI am. 2. 22. not written in vaine, that Abrahams faith was perfected by his workes. There is a great neerenesse of kindred betweene faith and obedience: as faith in the promise of mercy breeds obedience to the Commandements, so obedient walking before God, giues more courage to a faithfull man, the more boldly and surely to expect the performance of the promise, being made to such persons as out of louelove to God obey his will. Therefore in Psalme 119. the Prophet often encourageth himselfe to beleeue certainly and firmely that God will be good to him to saue him, because he had this testimony within himselfe, that he endeuoured the keeping of his statutes; Saue me O Lord, for I hauehave kept thy Testimonies: and againe; I hauehave great delight in thy Statutes, therefore quicken me according to thy word: and many suchlike. Thus friend Aquila, in so short roome as I could, I hauehave answered your foure demands; and for an ouerplus, as before I laide out certaine markes to trie out the soundnesse of desire to beleeue remission of sinnes (which is the least measure of faith:) so I will here deliuer some tokens of the strongest faith, wherby it may be known. The first whereof is this, when a faithfull man is able to beleeue the promises, though the meanes seeme euen to fight against the truth of them; as Dauid being a priuate man, yea, and persecuted, yet beleeued the promise of his aduancement to the Kingdome. And Abraham resteth in the word of Gods promise for Isaac, and the blessing of all nations in him, euen when Gods own word of commandement to kill his sonne did warre against the word of promise, to blesse all people in that sonne. Secondly, in many and manifold dangers yet still to cleaue to God, with trust in his mercies, as the Saints spoken of, Heb. 11. They were imprisoned, scourged, racked, slaine with the sword, driuen into dennes and caues, and yet they still by faith beleeued God. Thirdly, when any are able to reioyce in their suffering, and to endure their tribulations with gladnesse, as they that suffered the spoyling of their goods with ioy; Hob. 10. 34. and the Apostles, that went away reioycingActs 5. 41. that they were counted worthy to suffer for his name. Lastly, if any be ready (if the will of God be) to aduenture their liues for Christ, as Antipas, as the Martyres who loued not their liues vntounto death: these things, as also the contempt of the world, the deniall of our selues, the manifold fruits of charity, when any doe as it were forget themselues to seeke the good of others, distributing liberally vntounto the necessity of the Saints; these I say are great testimonies of a great measure of Faith: and nothing such a sure token thereof, as to be much and earnest in all kinde of supplications, for our selues, for others, and for the whole Church, watching vntounto prayer, and being feruent therein. But now good friend Aquila, it is meet we should thinke of repairing to our owne houses, to see if all there be in peace and safety.
Aquila.
Sir, I am greatly beholden to you for your good endeuour in opening these things thus distinctly and plainly, and well content to hearken vntounto your motion of returning home, reseruing other matters, which now cannot be dealt in, to our next meeting.