Section 166

pp. 590–59312 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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Vers. 166 Lord, I have trusted in thy salvation, and have done thy testimonies.

Vers. 166 Lord, I haue trusted in thy saluation, and haue done thy testimonies.

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Here the man of God particularly applieth that to himself, which generally before he had spoken: whose meaning is thus much: I have seen that they that labour to keep a good conscience, shall have peace: therefore I labour to keep a good conscience, in hope that the same will come to me.

HEre the man of God particularly applieth that to himselfe, which generally before he had spoken: whose meaning is thus much: I haue seene that they that labour to keepe a good conscience, shall haue peace: therefore I labour to keepe a good conscience, in hope that the same will come to me.

Now let us first carry away the lesson, namely, to apply that particularly to ourselves,¹ which we hear, read, or received of others generally. And as he seeing the peace of the ⟨p. 591⟩godly generally, laboured to feel the same in himself particularly: even so we are not to satisfy our selves with the general threatenings of the law, and promises of the Gospel, but to make them several and particular to our selves. We see whatsoever the law teacheth generally; the prophecies inculcate particularly, whether it be in threatenings or promises, in things commanded or forbidden. Wherefore let every man desire of God that he may be a Prophet to himself, by laying the line of the word to his own conscience, in this or such like manner: This thing the Lord commanded, therefore I must do it, for he commandeth me; this thing the word forbiddeth, therefore I must avoid it, for it is forbidden me: this the Lord threateneth to such a sinner, if I lie in that sin, I am to fear it: this the Gospel promiseth to them that repent; then I hope upon repentance to feel the comfort of it. For this is the true use of hearing, when by this mean we are either comforted and encouraged to do well, or terrified and dismayed to do ill.

Now let vs first carrie away the lesson, namely, to apply that particularly to ourselues,¹ which wee heare, reade, or receiud of others generally. And as he seeing the peace of the ⟨p. 591⟩godly generally, laboured to feele the same in himselfe particularly: euen so we are not to satisfie our selues with the generall threatnings of the law, and promises of the Gospell, but to make them seuerall and particular to our selues. We see whatsoeuer the law teacheth generally; the prophecies inculcate particularly, whether it be in threatnings or promises, in things commanded or forbidden. Wherefore let euery man desire of God that he may be a Prophet to himselfe, by laying the line of the word to his owne conscience, in this or such like manner: This thing the Lord commanded, therefore I must doe it, for he commandeth me; this thing the word forbiddeth, therefore I must auoide it, for it is forbidden me: this the Lord threatneth to such a sinner, if I lie in that sin, I am to feare it: this the Gospell promiseth to them that repent; then I hope vpon repentance to feele the comfort of it. For this is the true vse of hearing, when by this meane we are either comforted and incouraged to doe well, or terrified and dismaied to doe ill.

1Application.

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The words in their original tongue signify thus much: I have waited for thy salvation. Wherein is commended unto us a special effect of faith, which must be seen in waiting¹ for that which is promised. The first general truth that we must here take profit by, is, that if we will keep a good conscience, we must have a sound faith, which breedeth a good conscience, and without which it is impossible to please God. If we then will do good things, we must believe in God, as the author of all goodness, wisdom, and eternity, and that he hath made a sweet covenant with us, and believing this to be true, we must labour to keep his commandments. For without this faith, we do good or avoid ill, either for hope of reward, or for fear of ill: so that our obedience is violent, constrained, and not free. He believed not only, but also looked patiently for those promises, which is here showed by waiting. For many say, they love the word who do not in truth believe it; or if they believe it, as they will say, they do not patiently wait for it, and many think they fear God, who worship rather an Idol, and stay not themselves on God his promises. Many so persuade themselves to have faith, who will make haste that God should presently help: which if it come not, they withdraw themselves, & seek means to serve themselves. These declare themselves not to have this waiting faith. Faith (saith the holy Ghost, Heb. 11. 1.) is the ground of things which are hoped for, and the evidence of things which are not seen. So that it is a thing which bringeth us to the hope of that, which afterward we shall possess. As he that believeth shall live by faith: so he that waiteth not on the Lord, hath no true faith, because he will not tarry for the Lords appointed time, but will provide for himself. The Prophet saith, Isaiah. 30. 18. Blessed are all they that wait for the Lord. And Habac. 2. 3. Though the vision tarry, (saith the Lord) w•ite: for it shall surely come and not stay. Again, it is said Psal. 147. 11. The Lord delighteth in them that fear him, and attend upon his mercy. A doctrine worthy to be written with the Diamond of God his Spirit in our hearts. This then is one of the chiefest effects of faith, when we wait on the Lords leisure, and make a distinction of the time of making and accomplishing Gods promises unto us.

The words in their originall tongue signifie thus much: I haue waited for thy saluation. Wherein is commended vnto vs a speciall effect of faith, which must be seene in waiting¹ for that which is promised. The first generall truth that we must here take profit by, is, that if we will keep a good conscience, we must haue a sound faith, which breedeth a good conscience, and without which it is impossible to please God. If we then will doe good things, we must beleeue in God, as the author of all goodnes, wisedome, and eternitie, and that he hath made a sweete couenant with vs, and beleeuing this to be true, we must labour to keepe his commandements. For without this faith, we doe good or auoide ill, either for hope of reward, or for feare of ill: so that our obedience is violent, constrained, and not free. He beleeued not onely, but also looked patiently for those promises, which is here shewed by waiting. For many say, they loue the word who doe not in truth beleeue it; or if they beleeue it, as they wil say, they doe not patiently waite for it, and many thinke they feare God, who worship rather an Idoll, and stay not themselues on God his promises. Many so perswade themselues to haue faith, who will make haste that God should presently helpe: which if it come not, they withdraw themselues, & seeke meanes to serue themselues. These declare themselues not to haue this waiting faith. Faith (saith the holy Ghost, Heb. 11. 1.) is the ground of things which are hoped for, and the euidence of things which are not seene. So that it is a thing which bringeth vs to the hope of that, which afterward we shall possesse. As he that beleeueth shall liue by faith: so he that waiteth not on the Lord, hath no true faith, because he will not tarrie for the Lords appointed time, but will prouide for himselfe. The Prophet saith, Esay. 30. 18. Blessed are all they that waite for the Lord. And Habac. 2. 3. Though the vision tarrie, (saith the Lord) w•ite: for it shall surely come and not stay. Againe, it is said Psal. 147. 11. The Lord delighteth in them that feare him, and attend vpon his mercie. A doctrine worthie to be written with the Diamond of God his Spirit in our hearts. This then is one of the chiefest effects of faith, when we waite on the Lords leisure, and make a distinction of the time of making and accomplishing Gods promises vnto vs.

1Waiting an effect of faith Asound faith breedeth a good conscience.Waiting an effect of faith Asoūd faith breedeth a good conscience.

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For between the one and the other, God sendeth often cross things in the way to try us, whether we will wait or no. Indeed at the first, whilst our faith is but tender, it pleaseth him to feed us as it were with pap, and to perform his promises plentifully unto us: but when we are grown to some strength, he will not still deal with us as with children, but will often prove us by suspending for a while his promises. If we consider how Abraham waited ten years, until the promise was accomplished, and how Jacob stayed himself one and twenty years, until he also obtained: and if we call to mind how long the Lord proved Joseph, after he had dreamed, and how he tried David with many troubles, and yet notwithstanding after so many temptations and dangers they believed, we shall see approved witnesses of this true effectual faith. And as it is the nature of¹ true faith to wait; so it is the nature of incredulity to be hasty, so that if we have not things presently to help us, we cannot be merry, we must make some shifts to help our selves. For how common a fruit of our unbelief is it, that we so often have in our troubles, and bring forth of the rotten stock of our corrupt nature, when help is a little deferred, to say, I have prayed, I have asked counsel of Physicians, I have used all the means I can, I have stayed thus long, I may wait indeed until my heart break, I have made hue and ⟨p. 592⟩cry, I can find no release, I am never the better, I must needs go seek out, I must ask counsel abroad, I must needs go to some wise man, I think now the Lord would have me to use some means for my relief. Thus Satan, after our Saviour Christ had long fasted, thinking that after so long waiting, his temptation should come in some good season moved our Saviour Christ to seek out, and to make some shift to help himself, and as he was the Son of God, so he might the better and more easily provide for himself.

For betweene the one and the other, God sendeth often crosse things in the way to trie vs, whether we will waite or no. Indeed at the first, whilest our faith is but tender, it pleaseth him to feede vs as it were with pap, and to performe his promises plentifully vnto vs: but when we are growne to some strength, he will not still deale with vs as with children, but will often proue vs by suspending for a while his promises. If we consider how Abraham waited tenne yeeres, vntill the promise was accomplished, and how Iacob staied himselfe one and twentie yeeres, vntill he also obtained: and if we call to minde how long the Lord proued Ioseph, after he had dreamed, and how he tried Dauid with many troubles, and yet notwithstanding after so many temptations and dangers they beleeued, we shall see approued witnesses of this true effectuall faith. And as it is the nature of¹ true faith to waite; so it is the nature of incredulitie to be hastie, so that if we haue not things presently to helpe vs, we cannot be merrie, we must make some shifts to helpe our selues. For how cōmon a fruit of our vnbeleefe is it, that we so often haue in our troubles, and bring forth of the rotten stocke of our corrupt nature, when helpe is a little deferred, to say, I haue prayed, I haue asked counsell of Physitions, I haue vsed all the meanes I can, I haue staied thus long, I may waite indeede vntill my heart breake, I haue made hue and ⟨p. 592⟩crie, I can finde no release, I am neuer the better, I must needes goe seeke out, I must aske counsell abroad, I must needes goe to some wiseman, I thinke now the Lord would haue me to vse some meanes for my reliefe. Thus Sathan, after our Sauiour Christ had long fasted, thinking that after so long waiting, his temptation should come in some good season moued our Sauiour Christ to seeke out, and to make some shift to helpe himselfe, and as he was the Sonne of God, so he might the better and more easily prouide for himselfe.

1Incredulity hasty.Incredulitie hastie.

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Thus we see the man of God speaketh not only of a small faith, but of a patient faith,¹ and the cause of impatience is want of faith. Of this faith speaketh the Prophet Isaiah. 28 16. Behold, I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make haste, to wit, to by-ways and indirect means, as casting off his hope of God his promises. Of the contrary the want of faith speaketh our Saviour Christ, Luke 18. 8. When the Son of man cometh, shall he find faith on the earth? Likewise Heb. 10. when the Apostle had said, The just shall live by faith, If any withdraw himself, (his mind is not upright in him) my soul shall have no pleasure in him. Again, Habac. 2. when the Lord had commanded the Prophet to wait, he saith, He that lifteth up himself, his mind is not upright in him, that is, he hath a troubled mind, and unquiet spirit. Wherefore let us attend upon that exhortation of the Apostle, Jam. 5. 11. Ye have heard of the patience of Job, & have known what end the Lord made: As if he should say, ye are not ignorant of that my error of patience, who, when the Lord suspended his judgements, still waited for the accomplishments of his promises. Whosoever then thinketh himself to have faith, and by patience cannot wait for the Lord his leisure, and due time of help, but withdraweth himself, and maketh haste to other means, and not staying himself on God his word and promises, but hasteneth, and cannot be quiet in his mind, until presently he have gotten some help, he is as yet an unbeliever.

Thus we see the man of God speaketh not onely of a small faith, but of a patient faith,¹ and the cause of impatiencie is want of faith. Of this faith speaketh the Prophet Esai. 28 16. Behold, I will lay in Sion a stone, a tried stone, a precious corner stone, a sure foundation. He that beleeueth shall not make haste, to wit, to by-waies and indirect meanes, as casting off his hope of God his promises. Of the contrarie the want of faith speaketh our Sauiour Christ, Luke 18. 8. When the Sonne of man commeth, shall he finde faith on the earth? Likewise Heb. 10. when the Apostle had said, The iust shall liue by faith, If any withdraw himselfe, (his minde is not vpright in him) my soule shall haue no pleasure in him. Againe, Habac. 2. when the Lord had commanded the Prophet to waite, he saith, He that lifteth vp himselfe, his minde is not vpright in him, that is, he hath a troubled minde, and vnquiet spirit. Wherefore let vs attend vpon that exhortation of the Apostle, Iam. 5. 11. Ye haue heard of the patience of Iob, & haue knowne what end the Lord made: As if he should say, ye are not ignorant of that my errour of patiēce, who, when the Lord suspended his iudgements, still waited for the accomplishments of his promises. Whosoeuer then thinketh himselfe to haue faith, and by patience cannot waite for the Lord his leisure, and due time of helpe, but withdraweth himselfe, and maketh haste to other meanes, and not staying himselfe on God his word and promises, but hastneth, and cannot be quiet in his minde, vntill presently he haue gotten some helpe, he is as yet an vnbeleeuer.

1A patient faith. Impatience.

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A contrary argument to that which we have in our times, where our faith and profession is so barren of good works. True it is, that when we will glory before God, all boasting in good works is shut out, in that, if he entereth into judgement with the best of our actions, he shall find them polluted with many imperfections, so that we can by no means stand before him, but in faith: but, Jam. 2. 20. Wilt thou understand, O thou vain man, that the faith which is without works, is dead? was not Abraham our father justified through works? ¹&c. where we must note the divers significations of the word (justify) if we will show these two propositions to be true, and how they may be reconciled, we are justified by faith, we are justified by works. For as God sanctifieth us, when he maketh us partakers of his holiness; and we sanctify him, when we show him to be holy: so God is said to justify us, when we are approved just before God; and we justify God, when we testify that he is just. In like manner faith justifieth us, in that it acquiteth us before God from our sins for Christ his sake, in whom we believe: works justify us, in as much as they witness to us, and to men, that we are justified by faith before God, whereof our sanctification is a pledge.

A contrarie argument to that which we haue in our times, where our faith and profession is so barren of good workes. True it is, that when we will glorie before God, all boasting in good workes is shut out, in that, if he entreth into iudgement with the best of our actions, he shal find them polluted with many imperfections, so that we can by no meanes stand before him, but in faith: but, Iam. 2. 20. Wilt thou vnderstand, O thou vaine man, that the faith which is without workes, is dead? was not Abraham our father iustified through workes? ¹&c. where we must note the diuers significations of the word (iustifie) if we will shew these two propositions to be true, and how they may be reconciled, we are iustified by faith, we are iustified by workes. For as God sanctifieth vs, when he maketh vs partakers of his holinesse; and we sanctifie him, when we shew him to be holie: so God is said to iustifie vs, when we are approued iust before God; and we iustifie God, when we testifie that he is iust. In like maner faith iustifieth vs, in that it acquiteth vs before God from our sinnes for Christ his sake, in whom we beleeue: workes iustifie vs, in as much as they witnesse to vs, and to men, that we are iustified by faith before God, whereof our sanctification is a pledge.

1To justify diversly taken.To iustifie diuersly taken.

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The meaning then of the man of God in this place, is thus much: Because I know, that they have happy success, that love thee and obey thy word; this moveth me to keep a good conscience. So we have learned thus much, that it is but folly to boast of faith without¹ good works. For as we judge a man to be alive, so long as we perceive his vital spirits, his animal powers, and natural operations to exercise themselves, and think that he is not dead, whilst the faculties of the mind are exercised in the senses, members & powers of the body; but notwithstanding that life it self is a thing most secret, yet by a mans seeing, hearing, tasting, touching, going and working we discern the same; even so, so long as we perceive the fruits of God his spirit, and new birth, and the effects of grace, and fruits of sanctification in the soul, we think him not spiritually dead, in whom these things are: And notwithstanding saith, which is the life of Gods children, be a most secret thing; yet when we can open our eyes, to see the wonderful word of God to his praise, and shut them from seeing vanities; when our ears are open to the works of God, and closed, and dull to hear worldly vanities; when our mouths can speak of Gods judgements, and are dumb in leasings: we may judge by these and the like effects, that there is the life of Christ in us. And herewithall we must observe, as these natural workings are not the cause of life, but that rather insomuch as we live, these things do exercise themselves in us: even so the good works are no cause why we are good or live by faith, but because by faith in Christ we are accounted good and just before the Lord, therefore we are good. For as the tree hath not his goodness of the fruits, but the fruits have their goodness, because² first the tree was good, so we cannot be said to be good in respect of our works, but our works are good in respect of us justified before by faith. And although the sap, life and³ nourishment of the tree, be a thing most secret and hidden from common sense; yet by the leaves, buds, greens and fruits thereof we draw knowledge of the life in it: so though our life which is hidden in Christ, be hidden from flesh and blood, yet by the holy practises of good works, we easily discern the same.

The meaning then of the man of God in this place, is thus much: Because I know, that they haue happie successe, that loue thee and obey thy word; this moueth me to keepe a good conscience. So we haue learned thus much, that it is but follie to boast of faith without¹ good workes. For as we iudge a man to be aliue, so long as we perceiue his vitall spirits, his animall powers, and naturall operations to exercise themselues, and thinke that he is not dead, whilest the faculties of the minde are exercised in the senses, mēbers & powers of the body; but notwithstanding that life it selfe is a thing most secret, yet by a mans seeing, hearing, tasting, touching, going and working we discerne the same; euen so, so long as we perceiue the fruits of God his spirit, and new birth, and the effects of grace, and fruites of sanctification in the soule, we thinke him not spiritually dead, in whom these things are: And notwithstanding saith, which is the life of Gods children, be a most secret thing; yet when we can open our eyes, to see the wonderfull word of God to his praise, and shut them from seeing vanities; when our eares are open to the works of God, and closed, and dull to heare worldly vanities; when our mouthes can speak of Gods iudgements, and are dumbe in leasings: we may iudge by these and the like effects, that there is the life of Christ in vs. And herewithall we must obserue, as these naturall workings are not the cause of life, but that rather insomuch as we liue, these things do exercise themselues in vs: euen so the good workes are no cause why we are good or liue by faith, but because by faith in Christ we are accounted good and iust before the Lord, therefore we are good. For as the tree hath not his goodnes of the fruits, but the fruits haue their goodnes, because² first the tree was good, so we cannot be said to be good in respect of our workes, but our workes are good in respect of vs iustified before by faith. And although the sap, life and³ nourishment of the tree, be a thing most secret and hidden from common sense; yet by the leaues, buds, greenes and fruits thereof we draw knowledge of the life in it: so though our life which is hidden in Christ, be hidden from flesh and blood, yet by the holy practises of good workes, we easily discerne the same.

1Simile.
2Simile.
3Simile.

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