WEE haue seene in the opening of this clause which concerneth the weakenesse of the Prophets faith , first what things they are wherevnto the faith of sounde beleevers doth assent : secondly wherefore al men assent not thervnto : and thirdly why they that doe , doe it many times with small assurance . Now because nothing can be so truly spoken but through misvnderstanding it may be depraved ; therefore to prevent if it bee possible , all misconstruction in this cause , where a small errour cannot rise but with great danger , it is perhaps needful ere we come to the fourth point , that something bee added to that which hath beene alreadie spoken concerning the third .

That meere naturall men doe neither knowe nor acknowledge the things of God wee doe not marvell , because they are spiritually to bee discerned : but they in whose harts the light of grace doth shine , they that are taught of God , why are they so weake in faith ? Why is their assenting to the law so scrupulous , so much mingled with feare and wavering ? It seemeth strange that ever they should imagine the lawe ro faile . It cannot seeme strange if wee waigh the reason . If the things which we beleeue be considered in themselues , it maie truely bee saide that faith is more certaine then any Science . That which we know either by sense , or by infallible demonstration , is not so certaine as the principles , articles , and conclusions of Christian faith . Concerning which we must note , that there is a certainty of evidence , and a certainety of adherence . Certaintie of evidence we call that , when the minde doth assent vnto this or that , not because it is true in it selfe , but because the truth is clere , because it is manifest to vs . Of thinges in themselues most certaine , except they be also most evident , our perswasion is not so assured , as it is of thinges more evident although in themselues they be lesse certaine . It is as sure , if not surer , that there bee spirits , as that there be men : but we be more assured of these then of them , because these are more evident . The truth of some things is so evident that no man which heareth them can doubt of them : as when wee heare that a part of any thing is lesse then the whole , the minde is constrained to say this is true . If it were so in matters of faith , them as all men haue equall certainety of this , so no beleever should be more scrupulous and doubtful then an other . But we finde the contrarie . The Angels & spirits of the righteous in heaven haue certainety most evident of things spirituall : but this they haue by the light of glorie . That which we see by the light of grace , though it be indeed more certaine , yet is it not to vs so evidently certaine , as that which sense or the light of nature will not suffer a man to doubt of . Proofes are vaine & frivolous except they bee more certaine then is the thing proved : and doe we not see how the spirit everie where in the scripture proveth matters of faith , laboureth to confirme vs in the thing which wee beleeue , by things whereof we haue sensible knowledge ? I conclude therefore that wee haue lesse certainety of evidence concerning things beleeved , then concerning sensible or naturally perceived . Of these who doth doubt at any time ? Of them at sometime who doubteth not ? I wil not here alleage the sundry confessions of the perfectest that haue lived vpon earth concerning their great imperfections this way ; which if I did , I should dwell too long vpon a matter sufficiently knowne by everie faithfull man that doth know himselfe .

The other which wee call the certainty of adherence , is when the hart doth cleaue and sticke vnto that which it doth beleeue . This certaintie is greater in vs then the other . The reason is this . The faith of a Christian doth apprehend the words of the Law , the promises of God , not only as true , but also as good : and therefore even then when the evidence which he hath of the truth is so small that it grieveth him to feele his weakenesse in assenting thereto ; yet is there in him such a sure adherence vnto that which he doth but faintly and fearefullie beleeue , that his spirit having once truely tasted the heavenly sweetnesse thereof , all the worlde is not able quite and cleane to remoue him from it : but he striveth with himselfe to hope against all reason of beleeving , being setled with Iob vpon this vnmoueable resolution , Though God kill me I will not giue over trusting in him . For why ? This lesson remaineth for ever imprinted in him , It is good for me to cleaue vnto God . Psal. 73.

Now the mindes of all men being so darkned as they are with the foggie dampe of originall corruption , it cannot be that any mans heart living should be either so enlightned in the knowledge , or so established in the loue of that wherein his salvation standeth , as to be perfect , neither doubting nor shrinking at all . If anie such were , what doth let why that man should not be iustified by his owne inherent righteousnes ? For righteousnesse inherent being perfect will iustifie . And perfect faith is a part of perfect righteousnesse inherent ; yea a principall part ▪ the root and the mother of all the rest : so that if the fruit of every tree be such as the root is , faith being perfect , as it is if it bee not at all mingled with distrust and feare , what is there to exclude other Christian virtues from the like perfections ? And then what neede we the righteousnes of Christ ? His garment is superfluous ; we may be honourably cloathed with our owne Robes , if it bee thus . But let them beware who challenge to themselues a strength which they haue not , least they loose the comfortable support of that weakenes which indeed they haue .

Some shew although no soundnes of ground there is which may bee alleaged for defence of this supposed perfection in certainety touching matters of our faith : as first that Abraham did beleeue and doubted not ; secondly , that the spirit which God hath given vs to no other end but only to assure vs that we are the sonnes of God , to embolden vs to call vpon him as our father , to open our eies and to make the truth of things beleeved evident vnto our minds , is much mightier in operation then the common light of nature , whereby we discerne sensible things : wherefore we must needs be more sure of that we beleeue , then of that we see ; we must needes be more certaine of the mercies of God in Christ Jesus , then we are of the light of the sun when it shineth vpon our faces . To that of Abraham , He did not doubt , I answere , that this negation doth not exclude all feare , all doubting ; but only that which cannot stand with true faith . It freeth Abraham from doubting through infidelitie , not from doubting through infirmitie ; from the doubting of vnbeleevers , not of weake beleevers ; from such a doubting as that whereof the Prince of Samaria is attainted , who hearing the promise of suddaine plentie in the middest of extreame dearth answered , a Though the Lord would make windowes in heaven , were it possible so to come to passe ? But that Abraham was not void of al doubting , what need we any other proofe then the plain evidence of his own words , Gen. 17. v. 17. The reason which is taken from the power of the spirit were effectuall , if God did worke like a naturall agent , as the fire doth inflame , and the sun inlighten , according to the vttermost ability which they haue to bring forth their effects . But the incomprehensible wisdome of God doth limit the effects of his power to such a measure as seemeth best vnto him selfe . Wherefore he worketh that certaintie in al , which sufficeth abundantly to their salvation in the life to come ; but in none so great as attaineth in this life vnto perfection . Even so , ô Lord , it hath pleased thee , even so it is best and fittest for vs , that feeling still our owne infirmities , we may no longer breath then pray , Adiuva Domine . Help Lord our incredulitie . Of the third question this I hope will suffice being added vnto that which hath bin thereof alreadie spoken . The fourth question resteth & so an end of this point .

That which commeth last of all in this first branch to be considered concerning the weaknes of the Prophets faith : whether he did by this very thought The Law doth faile quench the spirit , fall from faith , and shew himselfe an vnbeleever or no. The question is of moment , the repose and tranquillitie of infinite soules doth depend vpon it . The Prophets case is the case of many ; which way soever we cast for him , the same way it passeth for all others . If in him this cogitation did extinguish grace , why the like thoughts in vs should not take the like effect , there is no cause . Forasmuch therefore as the matter is waightie , deare and pretious which we haue in hand , it behoveth vs with so much the greater charines to wade through it , taking speciall heed both what wee build , & whereon we build : that if our building be pearle , our foundation be not stubble ; if the doctrine we teach bee full of comfort and consolation , the ground wherevpon we gather it be sure : otherwise we shall not saue but deceaue both our selues and others . In this wee knowe we are not deceaued , nether can we deceaue you , when we teach that the faith whereby yee are sanctified cannot faile ; it did not in the Prophet , it shall not in you . If it bee so ; let the difference be shewed betweene the condition of vnbeleevers and his , in this or in the like imbecillitie & weaknesse . There was in Abakkuk , that which S ▪ Iohn doth call the seed of God , meaning therby , the first grace which God powreth into the hearts of them that are incorporated into Christ ; which having receaved , if because it is : an adversarie vnto sinne , we doe therefore thinke we sirv not both otherwise , and also by distrustfull and doubtfull apprehending of that , which we ought stedfastly to beleeue , surely we doe but deceaue our selues . Yet they which are of God doe not sinne either in this , or in any thing any such sinne as doth quite extinguish grace , cleane cut them of from Christ Iesus : because the seed of God abideth in them , and doth shield them from receaving any irremediable wound . Their faith when it is at strongest is but weake ; yet even then when it is at the weakest , so strong , that vtterly it never faileth , it never perisheth altogether , no not in them , who thinke it extinguished in themselues . There are for whose sakes I dare not deale slightly in this cause , sparing that labour which must be bestowed to make it plaine . Men in like agonies vnto this of the Prophet Abakkuks are through extremitie of griefe many times in iudgement so confounded , that they finde not themselues in themselues . For that which dwelleth in their harts they seeke , they make diligent search and enquirie . It abideth , it worketh in them , yet still they aske where ? Still they lament as for a thing which is past finding : they mourne as Rachell , and refuse to bee comforted as if that were not , which indeed is ; and as if that which is not were ; as if they did not beleeue when they do ; & as if they did dispaire when they do not . Which in some I graunt is but a melancholy passion proceeding only from that dejection of minde , the cause whereof is in the body , and by bodily meanes can be taken away . But where there is no such bodily cause , the minde is not lightly in this moode , but by some of these three occasions . One ; that iudging by comparison either with other men or with themselues , at some other time more strong , they think imperfection to be a plaine deprivation , weakenes to be vtter want of faith . An other cause is ; they often mistake one thing for an other . Saint Paule wishing well to the church of Rome praieth for them after this sort ; The God of hope fill you with all ioy of beleeving . Hence an error groweth when men in heavines of spirit suppose they lacke faith , because they finde not the sugered ioie and delight which indeed doth accompanie faith , but so as a separable accident , as a thing that may be removed from it ; yea there is a cause why it should bee remoued . The light would never be so acceptable , were it not for that vsuall entercourse of darknesse . Too much honie doth turne to gall , and too much ioy euen spiritually would make vs wantons . Happier a great deale is that mans case whose soule by inward desolation is humbled then he whose heart is through abundance of spirituall delight lifted vp and exalted aboue measure . Better it is somtimes to go down into the pit with him , who beholding darknesse , and bewailing the losse of inward ioy & consolation , crieth from the bottome of the lowest hel , My God , my God , why hast thou forsaken me ? then continually to walk arme in arme with Angels , to sit as it were in Abrahams bosome , and to haue no thought , no cogitation , but , I thank my God it is not with me as it is with other men . No ; God will haue them that shall walke in light , to feele now and then what it is to sitte in the shaddow of death . A grieued spirit therefore is no argument of a faithlesse mind . A third occasion of mens misiudging themselues , as if they were faithlesse when they are not , is ; They fasten their cogitations vpon the distrustfull suggestions of the flesh , whereof finding great abundance in themselues , they gather thereby , surely vnbeleefe hath full dominion , it hath taken plenarie possession of me ; if I were faithfull it could not bee thus . Not marking the motions of the spirit and of faith , because they lie buried and overwhelmed with the contrarie : when notwithstanding as the blessed Apostle doth acknowledge , that the spirit groneth , and that God heareth when we doe not ; so there is no doubt , but that our faith may haue and hath her privie operations secret to vs , in whom , yet knowne to him by whom they are . Tell this to a man that hath a mind deceaved by too hard an opinion of himselfe , and it doth but augment his griefe : he hath his answer ready ; will you make mee thinke otherwise then I find , them I feel in my self ? I haue throughly considered and exquisitely sifted all the corners of my heart , and I see what there is : never seek to perswade me against my knowledge , I doe not , I knowe I doe not beleeue . Well , to favour them a little in their weaknesse : let that be granted which they doe imagine ; bee it that they are faithlesse and without beleife . But are they not grieved for their vnbeleife ? They are . Do they not wish it might and also striue that it may be otherwise ? We know they doe . Whence commeth this but from a secret loue and liking which they haue of those things that are believed ? No man can loue things which in his owne opinion are not . And if they thinke those things to be , which they shew that they loue , when they desire to beleeue them ; then must it needs be that by desiring to beleeue , they proue themselues true beleevers . For without faith , no man thinketh that things beleeved are . Which argument all the subtiltie of infernall powers will never be able to dissolue . The faith therefore of true beleevers , though it haue many and grievous downfalls , yet doth it still continue invincible ; it conquereth and recovereth it selfe in the end . The dangerous conflicts wherevnto it is subiect are not able to prevaile against it . The Prophet Abacuck remained faithfull in weaknesse , though weake in faith . It is true , such is our weake and wavering nature , that we haue no sooner receaued grace , but wee are ready to fall from it : we haue no sooner given our assent to the law that it cannot faile , but the next conceit which wee are ready to imbrace , is , that it may , and that it doth fail . Though wee find in our selues a most willing heart to cleaue vnseparably vnto God , even so far as to think vnfainedly with Peter , Lord I am ready to goe with thee into prison and to death : yet how soone and how easily , vpon how small occasions are we changed , if wee bee but a while let alone and left vnto our selues ? The Galathians to day for their sakes which teach them the truth in Christ , content if need were to pluck out their own eies , and the next day ready to pluck out theirs which taught them . The loue of the Angell to the Church of Ephesus , how greatly enflamed and how quickly slacked ? The higher we flow the neerer we are vnto an ebbe , if men be respected as meere men according to the wonted course of their alterable inclination , without the heavenly support of the spirit . Againe , the desire of our ghostly enimy is so vncredible , and his means so forcible to overthrowe our faith , that whom the blessed Apostle knewe betroathed and made handfast vnto Christ , to them he could not write but with great trembling : I am iealous over you with a godly iealousie , for I haue prepared you to one husband to present you a pure virgin vnto Christ : but I feare least as the Serpent beguiled Eue through his subtiltie ; so your minds should be corrupted from the simplicity which is in Christ . The simplicitie of faith which is in Christ taketh the naked promise of God , his bare word , and on that it resteth . This simplicitie the serpent laboreth continually to pervert , corrupting the mind with many imaginations of repugnancie and contrariety betweene the promise of God , and those things which sense or experience or some other fore conceaved perswasion hath imprinted . The word of the promise of God vnto his people is , I will not leaue thee nor forsake thee : vpon this the simplicity of faith resteth , and it is not afraid of famine . But mark how the subtilty of Sathan did corrupt the minds of that rebellious generation , whose spirits were not faithfull vnto God . They beheld the desolate state of the desert in which they were , and by the wisdome of their sense , concluded the promise of God to be but folly : Can God prepare a table in the wildernes ? The word of the promise to Sara was , Thou shalt beare a Sonne ▪ Faith is simple and doubteth not of it : but Sathan to corrupt this simplicitie of faith , entangleth the mind of the woman with an argument drawn from common experience to the contrarie . A woman that is olde ; Sara now to be acquainted againe with forgotten passions of youth ▪ The word of the promise of God by Moses and the Prophets made the Saviour of the world so apparent vnto Philip , that his simplicitie could conceaue no other Messias , then Iesus of Nazareth the sonne of Ioseph . But to stay Nathaniel least being invited to come and see , hee should also beleeue and so be saved : the subtilty of Sathan casteth a mist before his eies , putteth in his head against this , the common conceaved perswasion of all men concerning Nazareth ; Is it possible that a good thing should come from thence ? This stratagem he doth vse with so great dexteritie , the minds of all men are so strangely ensorceled with it , that it bereaveth them for the time of all perceavance of that which should releeue them and be their comfort , yea it taketh all remembrance from them , even of things wherewith they are most familiarly acquainted . The people of Israel could not bee ignorant that he which led them through the sea , was able to feed them in the desart : but this was obliterated and put out by the sense of their present want . Feeling the hand of God against them in their food , they remembred not his hand in the day that he delivered them from the hand of the oppressor . Sara was not then to learne that with God all things are possible . Had Nathaniel never noted , how God doth choose the base things of this world , to disgrace them that are most honorably esteemed ? The Prophet Abakuk knewe that the promises of grace , protection , and favour which God in the law doth make vnto his people , do not grant them any such immunitie as can free and exempt them from all chastisements : he knewe that as God said , I will continue my mercy for ever towards them ; so he likewise said , their transgressions I will punish with a rod : he knew that it cannot stand with any reason wee should set the measure of our owne punishments , and prescribe vnto God how great or howe long our sufferings shall be : he knew that we were blind and altogether ignorant what is best for vs ; that wee sue for many things very vnwisely against our selues , thinking we aske fish when indeed we craue a serpent : he knewe that when the thing we aske is good , and yet God seemeth slowe to grant it , he doth not deny but defer our petitions , to the end we might learne to desire great things greatly : all this hee knewe . But beholding the land which God had severed for his owne people ; and seeing it abandoned vnto heathen nations ; viewing how reproachfully they did tread it down , and wholly make havock of it at their pleasure ; beholding the Lords owne Royall Seat made an heape of stones , his temple defiled , the carkases of his servants cast out for the soules of the aire to devoure , and the flesh of his meeke ones for the beasts of the field to feed vpon ; being conscious to himselfe how long and how earnestly he had cryed , Succour vs ô God of our welfare for the glory of thine owne name ; and feeling that their soare was still increased : the conceit of repugnancie betweene this which was obiect to his eies , and that which faith vpon promise of the law did looke for , made so deepe an impression and so strong , that he disputeth not the matter , but without any further enquiry or search inferreth as we see , The Law doth faile .

Of vs who is here which cannot very soberly advise his brother ; Sir you must learne to strengthen your faith by that experience which heretofore you haue had of Gods great goodnesse towards you , per ea quae agnoscas praestita , discas sperare promissa . By those things which you haue known performed , learne to hope for those things which are promised . Doe you acknowledge to haue receaved much ? Let that make you certaine to receaue more . Habenti dabitur . To him that hath more shal be giuen . When you doubt what you shall haue , search what you haue had at Gods hands . Make this reckoning , that the benefits which he hath bestowed , are bils obligatorie & sufficient sureties that he wil bestow further . His present mercy is still a warrant of his future loue , because whom he loveth he loveth vnto the end ▪ Is it not thus ? Yet if wee could reckon vp as many evident , cleere , vndoubted signes of Gods reconciled loue towards vs as there are yeares , yea daies , yea howers past over our heades , all these set together haue not such force to confirme our faith , as the losse , and sometimes the only feare of loosing a little transitorie goods , credit , honour , or favour of men , a small calamitie , a matter of nothing to breed a conceit , and such a conceit as is not easily againe remoued ; that we are cleane crost out of Gods book , that he regards vs not , that he looketh vpon others , but passeth by vs like a stranger , to whom we are not knowne . Then we thinke looking vpon others and comparing them with our selues ; their tables are furnished day by day ; earth and ashes are our bread : they sing to the lute , and they see their children dance before them ; our harts are heavie in our bodies as lead , our sighes beat as thick as a swift pulse , our teares doe wash the beds wherein we lie : the sun shineth faire vpon their foreheads ; wee are hanged vp like bottles in the smoake , cast into corners like the sherds of a broken pot : tell not vs of the promises of Gods favour , tell such as doe reape the fruit of them , they belong not to vs , they are made to others : the Lord be mercifull to our weaknesse ; but thus it is . Well , let the frailtie of our nature , the subtiltie of Sathan , the force of our deceavable imaginations be , as we cannot deny but they are , things that threaten every moment the vtter subversion of our faith ; faith notwithstanding is not hazarded by these things . That which one somtimes told the Senators of Rome , Ego sic existimabam , P.C. vti patrem saepe meum praedicantem audiveram , qui vestram amicitiam diligenter colerent , eos multum laborem suscipere , caeterùm ex omnibus maximè tutos esse . As I haue often heard my father acknowledge so I my selfe did ever thinke , that the friends & favourers of this state , charged themselues with great labor , but no mans condition so safe as theirs : the same we may say a great deale more iustly in this case : our Fathers and Prophets , our Lord and master hath full often spoken , by long experience we haue found it true ; as many as haue entred their names in the mysticall booke of life , eos maximum laborem suscipere , they haue taken vpon them a laboursome , a toilesome , a painefull profession , sed omnium maximè tutos esse , but no mans security like to theirs . Simon , Simon , Sathan hath desired to winnow thee as wheat ; Here is our toile : but I haue praied for thee that thy faith faile not ; this is our safety . No mans condition so sure as ours : the praier of Christ is more then sufficient both to strengthen vs , be we never so weake ; and to overthrow all adversarie power , be it never so strong and potent . His praier must not exclude our labour : their thoughts are vaine who thinke that their watching can preserue the citty which God himselfe is not willing to keepe . And are not theirs as vaine , who thinke that God wil keepe the cittie , for which they themselues are not carefull to watch ? The husbandman may not therefore burne his plough , nor the Marchant forsake his trade , because God hath promised , I will not forsake thee ▪ And do the promises of God concerning our stabilitie , thinke you , make it a matter indifferent for vs to vse or not to vse the meanes whereby , to attend or not to attend to reading , to pray or not to pray that we fal not into temptation ? Surely if we looke to stand in the faith of the sonnes of God , we must hourely , continually be providing and setting our selues to striue . It was not the meaning of our Lord and Savior in saying , Father keepe them in thy name , that we should be carelesse to keepe our selues . To our owne safety , our owne sedulitie is required . And then blessed for ever and ever bee that mothers childe whose faith hath made him the childe of God . The earth may shake , the pillars of the world may tremble vnder vs ; the countenance of the heaven may be apaled , the Sun may loose his light , the Moone her beauty , the Starres their glory : but concerning the man that trusteth in God , if the fire haue proclaimed it selfe vnable as much as to finge a heire of his head ; if Lyons , beasts ravenous by nature and keene with hunger , being set to devour , haue as it were religiously adored the very flesh of the faithfull man , what is there in the world that shal change his hart , overthrow his faith , alter his affection towards God , or the affection of God to him ? If I be of this note , who shall make a separation betweene me and my God ? Shal tribulation , or anguish , or persecution , or famine , or nakednes , or perill , or sword ? No ; I am perswaded that neither tribulation , nor anguish , nor persecution , nor famine , nor nakednes , nor perill , nor sword , nor death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor anie other creature shall ever prevaile so far over me . I know in whom I haue beleeved ; I am not ignorant whose precious bloud hath beene shed for me ; I haue a shepheard full of kindnesse , full of care , and full of power : vnto him I commit my selfe ; his owne finger hath engraven this sentence in the tables of my hart ; Sathan hath desired to winnow thee as wheat , but I haue prayed that thy faith faile not . Therefore the assurance of my hope I will labor to keepe as a iewell vnto the end , and by labour , through the gracious mediation of his praier , I shall keepe it .