to the depth or bottome of the same euen when such a thing is commanded as is both against nature of man and promise of God as was that giuen to Abraham as knowing Gen. 22. 3. 10. 1. Kin. 20. 35. 36 Leuit. 15. 37. that the commandement of the Lord requiring it at our hands is reason great enough to cause vs to obey his will being the rule of all righteousnesse and that commandement of God shall euermore be our sufficient warrant for whatsoeuer after that manner wee shall attempt Q. Come more particularly to the consideration of such duties as God hath commanded vnto vs in his Word And first seeing God doth command vs to fulfill all the righteousnesse which is set donne in his Law annexing both promises and threatnings the better to haue it performed by vs shew what is the vse that may bee made of the knowledge hereof A. The knowledge of this serueth most pregnantly first to vrge vs and call vpon vs not to content our selues with seruing God by halues doing something and leauing the rest vndone or doing many things with Herod Mark 6. 20. though not all things not yet many times the chiefest things that should be done but that we knowing how it is written concerning vs in the volume of Gods book that we are to doe all his will we answere out of the willingnesse Psal 40. 7. ◠and ready obedience of our harts with him that was a man after Gods owne heart My God I am contented to doe it or I delight to doe thy will Oh my God For which cause we are with him to get the Law of God into Psal 119. 6. our hearts hauing respect not to some onely but to all the commandements of the Law and to all the contents of those commandements so striuing hard after perfection and indeauouring with all our might to fulfill the whole righteousnes which God doth require at our hands whilest we make conscience of al our waies and of doing one dutie as well as another and shunning all sinne alike auoyding one euil as wel as another as those that desire to walke worthy of the Lord vnto all pleasing being fruitfull in Coloss 1. 10. euery good worke Secondly the knowledge of this that God requireth at our hands such absolute and perfect obedience to be performed by vs vnto the whole Law which he hath giuen vs as a most perfect rule of fulfilling all righteousnesse it being the very staple of all iustice and Legall worship required calleth to our remembrance what was the happinesse of that first estate of ours wherein we were set before Adams fall and what was the measure of holinesse and righteousnesse wherewith we then were indued and according whereunto we were made after Gods image euen such as answereth to the greatest perfection of holinesse and righteousnesse which this perfect Law of libertie can exact and require at our hands in the greatest rigour that it hath It calleth well to our remembrance what was the strength and power of grace that wee then had in vs whereby wee were perfectly able to doe the whole will of God and keepe all this Law without feeling any of the commandements grieuous or burdensome to vs. For doubtlesse God would neuer require the performance and fulfilling of all the righteousnesse of this Law at the hands of man as he now doth especially vnder so great a penaltie of the transgression thereof vnlesse he had first giuen power and abilitie vnto man sufficiently and well to performe and fulfill the same 3. Further the knowledge of so great a degree of righteousnesse and perfection of obedience to be required at our hands as is contained in this Law and therein commanded vnto vs we knowing by all experience our great inability to be any way answering thereunto it being now become vnto vs a thing wholly impossible in regard of the weakenesse that is in our flesh this may Rom. 8. 3. serue much to humble vs and cast vs downe with sorrow and griefe to bewaile the miserie of our present estate into which we are now fallen as vpon whom most heauily doth lye the guilt of the breaking of the whole Law wee being found transgressors of all the Commandements and for whom all the punishment that is threatned for such transgression doth daily abide and at all times iustly may bee feared lest it should be executed to our vtter destruction and euerlasting confusion if pardon and forgiuenesse be not had 4. Lastly the knowledge of all that is thus required at our hands ioyned with our owne knowledge by daily experiēce how little yea how nothing at all is performed by vs as ought to bee done of vs wee knowing withall what is the danger of euery transgression should make vs restlesse vntill wee might know how to bee discharged and how and by whom to haue all this righteousnes fulfilled for vs and all our sinnes and transgressions clearely remitted and for euer pardoned and forgiuen vnto vs the Law so being our Schoolemaster to bring vs vnto Gal. 3. 24. Christ. CHAP. IIII. The Euangelicall Commandement with the Christians practice and vse made thereof wherein there is the definition of faith with the proper obiect and speciall operations thereof Question YOu mentioned other commandements which are enioyned by God vnto vs to obserue beside these Legall precepts which doe respect the fulfilling of the righteousnesse of the law namely euangelicall whereby we are commanded to beleeue on the name of Iesus Christ the sonne of God promise being made to all that beleeue in him that they shall haue life euerlasting shew what may be the good vse and practice that wee are to make of the knowledge hereof A. Before we come to that it will not be amisse first briefly to consider what faith in Christ is and what properly is the obiect of it what is the speciall operation of faith by which it may be discerned and the worke about which it is principally imployed and the subject wherein it is placed What things are needfull to the making it vp what to the being and what to the well being and perfecting of it Then will we consider what vses may be made of the knowledge of this that God hath thus commanded vs to beleeue Q. Shew then first of all what is true faith in Christ A. Faith is a true and sauing knowledge of Christ Faith which causeth vs to lay hold and relie vpon him alone for saluation with a comfortable perswasion of the fauour and loue of God towards vs in and through him Q. What is the proper obiect of true faith and what is the operation of it and worke about which this faith is specially imployed A. Faith hath for her obiect the most pure and alwaies 1. Pet. 1. 21. being truth which is God himselfe and Christ our Sauiour who is the way the truth and the life the holie Ioh. 14. 1. 16. Scriptures also and
new borne either know or apprehend the time or the meanes in and by which it came to be first brought forth into the world though being once borne and endued with all the powers and faculties of the mind and made in euerie part proportionable with all the members of the body howsoeuer it cannot well vse either it is euen at the very first as absolutely and perfectly a true man as euer it shal be afterward when it can put the vnderstanding that is in the mind to the greatest vse and worke with the members of the body to the best purpose that it euer shall be able So is it with the faith of Gods elect that is once Iude 3. giuen to the Saints it is as true faith at the first and as truly existing and being after it is once begotten by the working of Gods Spirit and thereby planted and put into the hart of a Christian though in neuer so great weaknesse as euer it is or shall bee when it is growne to the greatest strength it euer can attaine vnto or bee of the most effectual and mightiest operation and working that it possibly can be of Again if we consider faith how it may be assailed euen after it hath bin once soundly wrought in vs and planted in our hearts by the strength of tentation and the forcible Luke 22. 31. working of Satan who desireth to haue vs that he may winnow and sift vs as wheat daily experience maketh manifest the truth of this that so may a mans faith be shaken and al feeling of comfort be made wholly to faile him that he who once with great ioy did apprehend the loue and fauour of God towards him in Christ Iesus may be as far from such feeling and comfortable perswasion either so farre as others can iudge or himselfe can any way apprehend as euer was Peter from that worthie confession of Christ and of the faith hee had in him which hee once made profession of and which was so greatly approoued Matth. 16. 16. 17. 18. and applauded by our Sauiour himselfe when afterwards he did most vnfaithfully cowardly and dastardly denie him and falsely forsweare him yea curse and banne himselfe Matth. 26. 70. 72. 74. if euer he knew him And yet through the vnchangeablenesse of Gods purpose and grace whose waies are euer mercy and truth to such as feare him and his workes without repentance neuer to be called backe againe who neuer can denie himselfe though we may be vnfaithfull 2. Tim. 2. 13. and hardly can beleeue the faith of such a Christian howsoeuer soarely it may bee shaken by the force and strength of tentation so as vnbeliefe may seeme to haue gotten the vpper hand and feeling to be quite lost that hauing wholly let goe the hold thereof yet is it no more destroyed from hauing any further being nor can bee more made finally to faile him in whom it was euer soundly wrought at all then did the faith of Peter vtterly faile which was so vpheld by the promise and prayer of Luke 22. 32. Christ our Sauiour as it was not possible for all the gates of hell to preuaile against the same though they sifted it Matth. 16. 18. neuer so winnowed it to the ful This comfortable perswasion then in the heart of a beleeuing Christian which accompanieth the true knowledge and laying hold of Christ and riseth and floweth from them both it is not so much felt and perceiued at the first being and beginning of faith as after some time of continuance when faith by daily growing hath attained to some good measure of strength it then is found to manifest it selfe to the much quieting of the heart in the which it is so felt This is but the comfortable progresse and growing of faith the proceeding of it on as I may say from faith to faith as the Apostle speaketh And as in a word was noted before Rom. 1. 17. 1. Pet. 1. 21. out of that which is set downe by Peter from the faith that we haue by beleeuing in Christ to come to beleeue in God and to haue faith and hope in him reckoning vpon all fauour and mercy from him CHAP. VI. The vse that is to be made of this that God hath giuen the Commandements both of the Law and Gospell for the attaining of eternall life Question COme now to shew what vse we are to make of the knowledge of this that beside the commandements set downe in the Law for the fulfilling the righteousnesse thereof promise being made that if we shall so doe we shall liue thereby we haue another commandement inioyned vnto vs in the Gospell for our belieuing in the name of the onely begotten Sonne of God with promise likewise made in the same Gospell that all that belieue in him shall neuer perish but haue life euerlasting A. We are occasioned hereby to obserue the inestimable goodnesse of God towards mankind for his saluation so many waies being vsed by the Lord for the recouering of this most wofull creature so lamentably fallen that yet he might not perish for euer but liue and bee saued in the end First for that in giuing forth his Law he would euer treate about life with so rebellious a traitour as man had shewed himselfe to be against his Creator and would offer any conditions of peace or make any couenant at all for life and safety with such a rebell deseruing so often to die yea and that euerlastingly but such was the first couenant of the Law giuen by the Lord vnto Deut. 4. 13. 8. all mankind to be obserued by them wherein it pleased the Lord to enter into this couenant with man that howsoeuer by his transgression he had deserued to die without any mercy yet if he would now obserue these his Statutes and keepe the commandements which he had set downe in his Law hee should for all that liue and be saued thereby Doe this saith the Lord and thou shalt Leuit. 18. 5. Rom. 10. 5. liue which was done to let man see his vnabilitie to keepe this Law and thereby to driue him to seeke for life by the new Couenant made in Christ Secondly whereas the conditions of this first couenant Rom 8. 3. Gal. 3. 21. 22. Heb 7. 18. 19. Gal. 2. 16. Rom. 7. 10. of the Law were found much too hard to bee stood vnto and to bee kept by any man that so he might liue and be saued by so doing for by the deeds of the Law no flesh can euer be saued for by reason of sinne that commandement which was ordained to life is found to be vnto vs to death Herein the goodnesse of God did yet super-abound that it would please him to couenant with man the second time for life and saluation making a new couenant which is said to bee a better couenant then the Ier. 31. 31. 32. former because it is stablished vpon better promises our Sauiour
Christ Iesus himselfe being the Mediatour thereof Heb. 8. 6. 7. 8. 9. euen the Couenant of grace for the obtaining of life and saluation freely by his grace through the redemption Rom. 3 24. 25. that is in Christ Iesus and through faith in his name whom God hath set forth to be a propitiation and price of redemption for al that beleeue with this promise made to euery such a one that whosoeuer doe beleeue in him they shall neuer perish but haue life euerlasting And Iohn 3. 16. that by Christ all that doe beleeue shall be iustified for euer from all things from which by the workes of the Law Acts 13. 39. none could be iustified Now this being the second couenant for life the promises whereupon this is stablished are said to be better promises then the former because it is not said doe this and thou shalt liue but beleeue this and thou shalt liue there being a possibilitie of obtaining power at the hands of God to beleeue if we be not wanting to our selues Thirdly though this second couenant for life and saluation be a better and more fauourable couenant then was the first and the condition thereof more easie to be performed through the aide of Gods grace which is ordinarily giuen to such as shal be saued yet lest any should faile to doe that which otherwise he hath meanes to bee made able to doe and so might doe namely beleeue herein Gods exceeding goodnesse vnto man seemeth more abundantly to be set forth in that he leaueth it not as a thing indifferent to the choice of euery man whither they will beleeue or not but as that which is most needefull for all he chargeth all that they doe beleeue that is that they be not wanting to themselues in vsing all possible meanes whereby they may come truly to beleeue So that if any shall now perish vnder the Gospell wherein saluation is offered vnto vs vnder the condition of our beleeuing such shall perish not so much for their other sins as for their vnbeliefe because they beleeued not in the Iohn 3. 18. name of the onely begotten Sonne of God and they shall die twice damned as double transgressors of all the commandements both of the Law commanding them to do and of the commandements of the Gospell commanding Heb. 2. 23. 4. 1. 6. them to beleeue and as violaters of both couenants of workes and of faith not keeping the conditions of either neither doing that which the Law commandeth nor beleeuing that which the Gospell promiseth Vnutterable therefore is this goodnesse of God that commands vs to beleeue that wee might bee saued who thus thought it not enough to prepare saluation for vs and to proffer it vnto vs but presseth it vpon vs and vrgeth vs to take it charging and commanding vs to beleeue which is the onely hand by which saluation is to bee laid hold vpon Fourthly the knowledge of this that God commandeth vs to beleeue may bee our warrant for our making sure to our selues our owne saluation and for our stedfastly 2. Pet. 1. 10. beleeuing without all manner of doubting to be saued by Christ Iesus and to haue redemption in his blood euen the forgiuenesse of all our sinnes as also to free vs from that false imputation charged vpon vs by our aduersaries of being too presumptuous thus boldly and confidently to beleeue and not to remaine as they doe euer in some doubt since it is obedience and not presumption to doe that we are commanded God thus commanding vs to beleeue Lastly the practice of this knowledge that it is our dutie to beleeue ought to be seene in our carefull endeuouring by taking all possible paines and vsing with all diligence the good meanes of reading the Scriptures of hearing of Sermons of often partaking at the holy Sacraments of priuate conference of holy meditation of feruent and continuall prayers so to get the sauing knowledge of Christ as wee may bring our hearts to rest and relie vpon him and vpon him alone for our saluation apprehending him to be our Sauiour and laying hold vpon all that he hath done and suffered for vs as that whereby a full satisfaction hath been made for our sinnes and a price hath been paid of value sufficient for our perfect redemption that so we hauing Christ with his merits by faith to be ours in hauing him we may haue life by him for God hath giuen vs eternall life and that life is in his 1. Ioh. 5. 11. Sonne We are euery where counselled and called vpon to get faith and to labour to beleeue It is the speciall worke that our Sauiour set the people about which hee said to be the worke of God to labour to beleeue We are Mark 11. 22. Iohn 6. 29. willed to haue faith in our selues whatsoeuer else wee should want beside And no marueile for of all other graces it is that which is most needfull without which euen Christ himselfe should profit vs nothing It is the mother grace of all the rest and roote from whence all vertues beside doe spring and flourish out it is a iewell of vnualuable worth and pearle of an vnspeakable price Among pretious stones the fairest tincture is giuen to Excellencie of faith the Ruby and the quickest light vnto the Diamond but there is no Ruby no Diamond nor Saphire how costly and pretious soeuer they be that may be compared with it for brightnesse and beautie or that can in like manner inrich deck and set foorth the outward man as this doth in rich the heart beautifie decke and adorne the hid man therof There is not the like pretious stone euer to be heard of hauing such vertue to be found in it as hath pretious faith which is the faith of Gods elect No not that stone if euer such there were which being cast into the sea when the storme is at the highest and the waues thereof most troublesome and horribly raging as some haue conceited and stick not to report to quiet and to calme all the boisterousnes thereof yet were not that worke so wonderfull and change so great and marueilous that thus should be seene done in the foaming wilde sea as is that which is most certainly and that vsually and daily found to be wrought and done by this pretious faith in the afflicted conscience in the perplexed soules and trembling hearts of the distressed seruants of God Who encountring with the tentations of the diuell and wrestling in conscience with the wrath and displeasure of God as for life and death are sorely shaken with the terrors of God and blasted with the whirlewinde of his displeasure which is able to driue the whole frame of our nature into extreame miserie and vtter confusion especially when Satan with all taking the aduantage of such opportunitie most furiously doth breake in vpon those distressed hearts with such force and violent rage of his dreadfull tentations as is able to
time he doth enter into plea with them or hold and maintaine any controuersie against them that then his course is to put this more vpon the triall of such mens liues then vpon the disposition of their hearts more to stand vpon what is seene to come from them then to stand arguing the case whether it bee true that they say they haue or haue not this or that vertue or vice within them Like as it will also be the course that the righteous Iudge of the whole world will take in that great assize according as himselfe in part hath made it knowne afore-hand vnto vs when all men shall be made to appeare and shall bee put vpon their last triall euen the triall of life and of death the triall will passe and the iudgement will bee giuen vpon them either for guilty or guiltlesse not so expressely according to what hath been in their hearts as according to what hath appeared in their liues and what hath been found to haue been the deed and workes of their hands as namely he telleth vs they that haue done Iohn 5. 29. good shall goe into life euerlasting and they that haue done euill vnto euerlasting fier and it will be said go you cursed Mat. 25. 34. 41. you gaue me no meat you did not visite me come you blessed you fed mee and you clothed mee And this is that which the Apostle also saith wee must giue an account 2. Cor. 5. 10. according to that we haue done in our bodies Hee saith not according to that we haue had dwelling and abiding in our hearts for the plaine manifesting of the one will be sufficient and enough to make the other well enough knowne So that though we are not iustified by our workes yet shall we be iudged by them they being the infallible testimonies of our vnfained faith in Christ Iesus and though workes doe not iustifie vs yet workes doe iustifie that that must iustifie vs euen our faith by which we beleeue to be saued that it is a liuely faith and a faith that is not fained therefore doth Iames bring forth his workes to manifest his faith by as the directest course that can be taken and the most ready to haue faith made knowne by Now if any thinke he can doe otherwise and without workes get his faith to which he trusteth to be manifested and made knowne to bee God hee calles him forth to doe his best in shewing how that can bee performed shew me saith hee thy faith without Iames 2. 18. works and I will shew thee my faith by my workes Which he so speaketh not that any can possibly do it but that their folly may the rather be laid open and the more discouered that so doe thinke it They bee the workes which come from faith that must both shew faith and iustifie it to be true Faith is operatiue and worketh by loue if any will find out faith let him seeke after the measures Gal. 5. 6. of his loue to God and to his Saints If any would know whether hee bee elect or no to eternall life let him gather the knowledge thereof from the effectualnesse of his calling and sanctification of his life for by these Pcter leadeth the Christians as by the hand to the finding it 1. Pet. 12. out We must not soare alost to know whether or no we be elected If any man would know whether the Sunne shineth or no let him looke vpon the ground to see the reflexion of the Sunne-beames from thence and not vpon the body of the Sunne which will but dazle the more his sight As then we gather the cause by the effect the paterne by the picture and by the forme of a seale printed in waxe we easily vnderstand what is the very forme and fashion of the seale it selfe so by the true and proper effects of liuely faith we conclude the existence and being of true faith it selfe and the same effects like seales doe imprint and stampe the image of Gods election in vs. Q. But may not faith as well bee found out by the causes which causeth faith as by the effects which faith worketh and bringeth forth As for example the publication of the promises of the Gospell made to poore sinners calling all that are wearie and heavie laden with the burden of their sinnes to come to Christ promising they shall bee eased and promising that all that doo beleeue in Christ they shall never perish but haue euerlasting life and withall commanding vs that wee doe beleeue in the name of Iesus Christ the Sonne of God 1. Iohn 3. 23. Now if with the publishing of such promises out of the Gospell preached and declaration of such acommandement giuen the Spirit of God who is the onely efficient cause and worker of this grace shall be pleased to ioyne his owne working with the word of that preaching and so open a doore of faith to the poore sinnâ—r that heareth such promises as he shall not onely assent vnto them but lay hold of them also and assume them to himselfe and taking God at his wora beleeue indeed that hee shall haue his sinnes pardoned and his soule for euer saued May not a poore sinner so beleeuing find out this way that he hath true faith indeed without any further inquiring or making any more question about the same A Yes doubtles and no way better then thus if so be he Faith knowne by causes can after this manner apprehend and feele that so he doth beleeue for now he hath set his foot vpon that rocke that will neuer faile vnder him but beare vp his whole building and giue him a sure standing for his faith to rest vpon now hath hee come to the very ground worke of his beleeuing and hath laid open to himselfe the foundation to the bottome whereupon his faith is set so firme sure that it is not possible it shall bee moued to the ouerwhelming thereof for euermore And therefore he may comfortably cheare vp his heart as did the Apostle against euery obiect of feare or discomfort that might stand before him at any time to dismay him and say with him I am not ashamed neither doe I passe at all for this for I 2. Tim. 1. 12. know whom I have beleeued and vpon what I haue grounded my so beleeuing and I am perswaded that hee that hath thus promised is both able and faithfull to doe that he hath promised and that hee will also performe it But if it be well marked this faith euen by this search is not found out by the causes alone but by that which is caused by it and by that which it is in hand with to effect and worke in the heart of that beleeuer in whom it is so wrought for it is in hand with this worke to bring the sinner to his Sauiour to ioyne the soule that hath sinned to Christ that hath saued it by an vnseparable vnion
become Ephes 2. 3. by sinne the basest and vilest of all other creatures excepting the diuels Lastly the knowledge hereof thus humbling and ouerwhelming vs with shame should stirre vp in vs such a misliking of our selues as should cause vs neuer to bee Rom. 7. 24. â—5 quiet till we might heare of some remedie and set vs a worke to seeke out by all meanes and with all diligence for our full recouerie Q. What vse may the knowledge of this bee put vnto by vs that after the losse of so great a happinesse bestowed vpon vs in the first creation and the throwing vs downe vnder so great a degree of miserie through Adams transgression as to be made by nature the very children of wrath that can looke to inherit nothing but eternall destruction we should yet so be restored by grace through the redemption that is in Christ Iesus as power should be giuen vnto vs to become the sonnes of God yea heires and fellow-heires with him of life and glory A. All this may worthâ—ly hold our minds in the continual admiration of this wonderful worke of him whose name is called wonderfull euen God our Sauiour that Isa 9. 6. hath made this happie change for vs who in his infinite wisedome hath found out the way to bring vs the greatest gaine out of that most beauie losse and to improue that our falling to a better rising and more sure standing for vs then before and out of the bottome and depth of that greatest and most wofull misery into which wee were throwne to raise vs vp to a higher height and degree of glory and of aduancement in royall dignity then Ephes 2. 6. euer man had bestowed vpon him in the time of his first innocency for by meanes thereof he hath taken occasion to vnite vs more nearely to himselfe then we were before our Nature in Christ being taken into the fellowship of the God-head and personally ioyned to the diuine Nature 1. Iohn 1. 3. Matâ—h 1. 23. 1. Tim. 3. 16. of the Sonne of God himselfe a degree of dignitie aboue that euer any of the Angels were lifted vp vnto or for ought that can be knowne euer shall be Besides we beholding and with reuerence wondring 1. Iohn 3. 1. at what loue of God this should bee that wee who are children of wrath by nature should now be thus called the sonnes of God this great alteration and happy change of our estate should cause vs to be affected like as were the people at their deliuerance out of their captiuitie when their mouth was filled with laughter and their tongue with Psal 126. 1. 2. 3. 16. 9. Isaâ— 49. 13. ioy this should cause our hearts to be glad and our tongues to reioyce the very heauens to sing for this the earth to be ioyfull the mountaines also to breake forth into singing yea all people in consideration hereof may bee called to clap their hands for ioy of this so great saluation and to sing aloud vnto God with a ioyfull voyce to sing praises to God to sing praises yea to call forth to the singing Psal 47. 1. 6. 7. praises of euery one that hath vnderstanding seeing the Angels themselues who had not the like cause that wee haue welcommed the birth and comming of the Sauiour into the world with their heauenly sweete melody and Luke 2. 13. songs of great reioycing Lastly the consideration of this loue of God passing all knowledge and of this bountie and goodnesse of Christ in our redemption which is so great as the Angels themselues cannot cease wondering and marueiling at the 1. Pet. 1. 12. same ought to moue and constraine vs to dutie and cause vs to offer vp our selues our soules and bodies as liuing sacrifices Rom. 12. 1. vnto him by our daily seruing of him that our whole life may be a reciprocall louing of him And that as wee are called the sonnes of God who looke to inherit with Christ in glory wee shew the naturalnesse of that our sonne-ship to God our Father after the manner that the onely begotten Son of God himself did in whom the Father Mal. 1. 6. was alwaies well pleased by our constant louing fearing and honouring of him and for yeelding obedience vnto him that the same mind may be found to bee in vs which was in Christ Iesus who humbled himselfe and Phil. 2. 5 6 8. became obedient to his Father vnto the death euen to the death of the Crosse Q. Proceede now to shâ—w what vse we are to make as well of the knowledge of our duties which we are to performe as you haue done of the knowledge of our selues in the seuerall estatâ—s where in we now either are or formerly haue been and for so much as you haue shewed that our duties in generall do consist in pâ—rforming due obedience to God his holy will in all things declare what vse is to be made by vs of the knowledge hereof A. This should set vs aworke first with all earnestnes Rom. 12 2. and diligence to inquire proue and find out what that good that acceptable and perfect will of God is in all things 1. Thes 4. 1. that so we may know how to walk and please him Secondly to the end this knowne will of God may be the better For a man to obey God the way is to command his vnruly appeâ—iâ—es and to command them is for a man to be master of himâ—â—lfe and for â—â—e to be master of himselfe is â—he most soueâ—â—igâ—e princiâ—alitie obeyed by vs and fulfilled in all things that wee learne and labour daily to denie our selues breaking our selues of our owne willes that Gods will may the better bee done and taking our selues from our selues giue vp and present our selues our soules and our bodies a liuing sacrifice holy and acceptable vnto God which is our reasonable seruing of God no more remaining our owne much lesse abiding to become the seruants of men Q. Seeing the will of God which we are to obey vnto is either in requiring vs to doe that he hath commanded or to endure and suffer that which he hath appointed shew first 1. Cor. 6. 19. 20. what ought to be the vse we are to make of our knowing it to be our dutiâ— to observe all that God doth command vs both in the affirmatiâ—e and negatiue commandements which he hath giuen A. This should cause vs with all readinesse and forwardnesse Psal 119. 60. 40. 8. simply to obey and fully and wholly to do whatsoeuer we can learne God commands vs to do and to forbeare to do whatsoeuer we can learne he hath forbidden without any further demurring vpon the point or consulting with flesh and blood without asking any Gal. 1. 16. question either of our owne hearts or of any others else concerning the same And that whether we can see into the reason of that which is commanded or cannot sound
it will vncouer the house and plucke downe the tiles but it will haue passage vnto him If Christ be any where vpon earth it will be with him yea though he hath left the earth yet faith hath not forsaken him but it followeth him through the cloudes as Mark 2. 4. 5. Mark 6. 31. 32. 33. 1. Pet. 1. 8. it were with the wings of an Eagle entring the heauens after him Where Christ giueth it leaue to haue accesse vnto him there is no keeping it from him no force nor violence this way can serue the turne not armies of men nor troupes of souldiers not closing vp in prisons not castles and holds be they neuer so strong though the walles and the gates were all of brasse not all the force of the world if it were all ioyned together against one poore man were able to keepe backe from out of the sight of Christ Iesus that partie whom and whose case faith hath once vndertaken to present and bring before him The whole world is too weake to striue against faith for this is our victorie whereby we ouercome the world 1. Ioh. 5. 4. 5. euen our faith yea all the gates of hell shall neuer bee able Matth. 16. 18. to resist faith or to preuaile against the same so wondrous is the force thereof in our soules as by it all things Mark 9. 23. are made possible vnto vs whither to suffer or ouercome O most incomparable and victorious grace of faith that is thus impregnable and vnconquerable which cannot bee resisted of any thing but ouercommeth all things that it striueth withall How safe is it with that soule that this grace doth once inhabite in How well is it with that man to whom is euer giuen the power of beleeuing for who so findeth this precious faith findeth life and hath 2. Cor. 5. 7. Rom. 11. 20. Gal 2. 20. Iohn 3. 36. Iohn 5 24. obtained mercy and fauour from God for euer to be saued by it we walke by it we stand by it wee liue yea hee that truly beleeueth doth so liue as he hath now eternal life shall neuer see death where euery one that beleeueth not is condemned already How then is the merchandize of this better then the merchandize of siluer and the gaine of this grace better then the gaine of the finest gold It is Laeta mercatura fides Cyrill a gladsome and merry merchandise to bee traffiqued about and a gainefull commoditie to bee got for hee that hath it hath all things to bee his God for his Father Christ Iesus for his Sauiour the holy Ghost for his Comforter the Angels in heauen the Ministers in earth the world it selfe things present and to come all is his he is 1. Cor. 3. 21. 22. 23. Christs and Christ is Gods What cause is there then that all should be set aworke to labour about the obtaining and getting of this grace that is so precious and euen to be rich in this and that euery one doe make prouision for beleeuing that true faith doe not faile vs that should be all our care How well may that be spoken of getting faith in particular which is spoken of wisdome in generall Prou. 4. 5. 7. by Salomon in his Prouerbs Get wisdome get vnderstanding forget it not wisedome is the principall thing therefore get wisdome with all thy gettings get vnderstanding So may it be truly said get faith get the power of beleeuing forget it not faith is the principall thing Heb. 12. 2. Phil. 1. 29. Ephes 2 8. therefore get faith and with al thy gettings get the grace of true beleeuing Faith we know is the gift of God a Faith Gods gift by word commoditie ingrossed into his owne hand alone it is not to be had elsewhere at the hand of any other then onely at his hand whose prerogatiue royall it is to be the Father of light from whom euery good and perfect gift doth come Iames 1. 17. particularly touching this gift of faith he is knowne to be the onely author and the onely finisher of it The Ministers of the Gospel they indeed may be said as Paul speaketh of himselfe and of Apollos to be Ministers by whom 1. Cor. 3. 5. the people doe belieue God vsing the ministerie of the Gospell as a powerfull meanes and ordinance of his owne to work faith in the harts of thē that shall beleeue but they are not the Ministers of whom as of the authors of it the people receiue their faith as though they were Masters Lords of their faith which the Apostle elsewhere doth vtterly disclaime but only helpers as he there speaketh 2. Cor. 1. 24. of the peoples ioy The Ministers in this worke they are indeed labourers and workers together with God but yet 2. Cor. 6. 1. in an inferiour degree and in such a low place as the same Apostle saith they neither are any thing nor can doe any 1. Cor. 3. 7. thing without the Lord who alone doth all their labour is but as the labour of them that doe plant and that doe water it is the Lord alone that is the blesser and hee that giueth the increase to come in saying therefore they are the Ministers by whom the people doe beleeue hee presently sheweth how notwithstanding they came to haue their faith euen saith he as the Lord gaue to euery man 1. Cor. 3. 5. To come then to haue faith we must first attend vpon Gods ordinance in the ministerie of his Word watching daily at wisdoms gates giuing attendance at the postes Prou. 8. 33. Isai 55. 3. of her doores we must incline our eares and come wee must heare that our soules may liue faith is said to come by hearing they that haue lost and left hearing how should they looke to finde faith or euer come to beleeuing Yet this is not all for haue not men heard and doe not men daily heare Yes verily for the sound of the Gospell is gone abroad in all the earth and the Rom. 10. 18. 1. Thes 3. 2. word of this preaching vnto the ends of the world yet all men haue not faith And the Ministers of the Gospell may take vp Isaiahs complaint againe and say Lord Isa 53. 1. Mat. 3. 11. who hath beleeued our report Ministers may offer grace to all but they cannot conferre or giue grace to any Paul may speak to the women that resorted to prayer and to preaching but if God had not opened Lydia's Act. 16. 13. 14. hart to beleeue what was spoken they should haue gone away as they first came We must then beside our hearing send vp to heauen for helpe in this thing that wee may beleeue We must plucke downe that power of God by earnest begging that may strengthen vs vnto this thing for it is no easie matter to haue faith wrought soundly in any mans heart it is such a worke as standeth in need
course all the daies of a mans life time but what is this to the strengthening of a mans faith or to the furthering of his comfort while he doth line or how doth it helpe a man to better assurance of his saluation against feare and doubting A. Yes doubtlesse this worke yeeldeth sweete comfort it will quit well all the cost of whatsoeuer paines shall be taken about the same a man may very comfortably reape and eate the fruite of these his holy labours euen all the while he is in the trauaile of them who working the worke of God by labouring to beleeue for the obtaining of saluation and ioyning vertuous liuing with his true beleeuing the more laborious hee is in taking paines about this worke and the better it is wrought the more doth his comfort increase the confidence of his hope euer growing stronger as his life is found to be made better if to faith be added vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse loue seuerall labours to be bestowed about the ending and finishing vp of the whole and great worke of our saluation if 2. Pet. 1. 5. 6 7. 8. 10. these things be in you saith the Apostle Peter and abound as you shall not be idle and vnfruitfull so shall you be sure neuer to fall There is a common and most dangerous disease that taketh hold of the whole stocke and race of all mankinde wherewith all are tainted and insected without exception of any he only being excepted that is higher then the heauens and euer separated from sinners which is the harder to be holpen because it is an hereditarie euill and wee haue taken it from our parents We all are sicke of that sore disease of the falling Falling sicknes sicknesse we are in danger of falling in euery place we know not where we know not when nor wee know not how wee may fall How would men troubled with that kinde of disease make of a receipt that were good against the falling sicknesse to keepe them from falling Peter hath here giuen vs such an excellent receipt as will make a preseruatiue remedie most soueraigne to keep vs from falling we may be bold vpon it the better and the more comfortably receiue it from his hands because hee that prescribeth it was one that was sicke of the disease himselfe and that fell grieuously and yet was cured of it The remedie is made of these simples that are here set downe How then are these graces worthie the looking after that wee may gather them and get them the greater quantitie is euer the better and put them all together that they may haue their kindly working in vs and wee by them may so worke in our owne saluation How comfortable is the labour wee take about them in daily practising of them since Peter doth warrant vs that so long as we are found so doing wee shall be sure neuer to fall If after this manner then we shall keepe a working we see that good assurance may be gotten by our so doing and we shall be sure comfortably to worke out our owne saluation till that which is most sure in it selfe be also fully assured vnto vs. The further a man goeth holding on this course and keeping still his hand at this blessed labour as his saluation doth still gather vpon him and is much neerer vnto him then when he first beleeued Rom. 13. 11. so doth hee by thus proceeding gather also vpon his owne saluation and fasteneth euery day better hold vpon the same for to be more vndoubtedly assured of obtaining it in the end so that the longer hee thus liueth the more comfort he still reapeth and the more groweth hee to bee setledly confirmed in that that he first beleeued Q. But if the working out of our owne saluation after the manner as you haue spoken would bring vs any comfort or further increase our assurance of saluation why doth the Apostle adde that we must doe it in feare and trembling A. That feare and trembling which the Apostle there Feare and trembling needfull speaketh of is not contrary to the boldnesse of faith or to the assurance of saluation and of God his vnchangeable election whereby those that are once knowne to be the Lords are sure for euer to remaine his but dependeth rather vpon these and is to be ioyned with the same For as the saluation of the faithfull is safe and sure in it selfe so hath the Lord appointed that in such as shall be saued by meanes of this awfull fearing and trembling which as a double bridle holdeth them hard in and keepeth them from sinning and by this carefull endeauouring and working the things that are good and meet to be done both that same assurance of saluation shall be euer maintained in it selfe and likewise be made the more sure vnro them that are most strict to hold on in this course and keepe themselues close within the compasse of these lysts and limits thus set them without daring once wilfully to aduenture any way to breake out of them This feare and trembling may well haue and indeede ought to haue this good and holy vse to humble vs and to breede a watchfull circumspection and care ouer our selues in all our waies and cause vs by a holy iealousie of the hidden corruption that is within vs and of the many infirmities that hang about vs to preuent the danger of those sinnes that otherwise we might fall into but not wholly to dismay vs or put vs out of heart which might enfeeble our hands to goe on with this worke This should worke a care that may driue away securitie not a feare to take away the boldnesse of faith but a feare of falling into sin lest thereby we should offend our mercifull father and he hiding his countenance we should then become troubled and loose our former comfort not a feare of falling from grace and from out of Gods fauour for euer that so he should take his mercy from vs for altogether Feare and trembling in the working out of our owne saluation may stand vs in this stead the better to looke about vs that nothing be wanting which is necessary in this respect to be done lest we should faile in the end and fall short of our reckoning When wee haue once begun to take vp this course and are entred vpon that way that should bring vs to life and happinesse or passing on with feare and trembling as wee are a going may become a good meanes to cause vs to set straight steps and make euen Heb. 12. 13. paths to our feet lest that which is halting should be turned out of the way They may well serue as two sharpe spurres to both our sides to pricke vs forward and cause vs to trauell the harder ply vs the faster making speed in our way lest we should
may there much guile and deceit be found to be in it and the worke will appeare to bee vnsound and falsely wrought if good triall thereof be made that only hauing guile for the refuge and vnder falsehood and vanitie it Isai 28. 15. delighting euer to lie hid for there it resteth and setleth it selse there it findeth best cherishing and kindliest being as the dorres doe in the dung But this may better beé considered in some particulars Temporarie faith which yet is as good as no faith if it be not worse for if any withdraw himselfe the Lord will haue no pleasure in Heb. 10. 38. 39. 2. Pet. 2. 21. him And Peter saith it had been better not to haue knowne then to turne away againe seemeth to haue all the complements that can bee found in true faith and that in as goodly a shew and in as glorious a manner as the most pretious and sauing faith hath or can haue if goodly shewes and appearances might bee sufficient to serue the turne for if wee consider the nature of true faith and what be the parts whereof it doth consist if wee marke well what be the graces which principally doe concurre in true beleeuers for the making vp of that faith in them How true saith is wrought which is true and vnfained and by which they assuredly shall be saued it will be found that first their minds come to be illuminated and lightened from aboue with diuine Acts 26. 18. Eph. 1. 17. 18. Col 1. 9. 26. 27. and ◠2 2. Cor 4. 6. Iohn 17. 3. Acts 28. 24. Ioh 6. 68 69. Acts 15. 11. Iohn 1. 12. Phil. 3. 12. 1. Tim. 6. 12. 2. Tim. 2. 14. Rom. 4. 20. 21. Rom. 8. 38. Iohn 3. 16. Rom. 15. 13. Acts 8. 39. 1. Pet. 1. 7. T it 3. 8. 14. Coloss 1. 10. Gal 5. 16. 22. 2. Pet. 1. 8. Phil. 1. 11. Rom. 12 2. 1. Cor. 6. 11. Eph 4. 22. 24. Eph 4. 20. 21. knowledge of Gods truth especially with the sauing knowledge of Christ Iesus whom to know is eternall life Secondly then their hearts are strengthened as to assent to that they know so to relie vpon Christ whom they know apprehending him and laying hold of the promises of life and saluation which are made in him Fourthly from thence they proceed further and doe grow at the length to be assured in the truth and setledly perswaded of God his vnchangeable loue towards them in and through Christ Iesus so as they beleeue comfortably they shall neuer perish but haue eternall life by him Whereupon next followeth fifthly Ioy and gladnesse to be bred in their hearts euen such as is said to be vnspeakable and glorious All which former graces haue following and accompanying them the fruites of the Spirit Sixthly in good workes breaking out in their liues which may plainly be discerned by the generall change of their whole course of life from euill to good casting off the old man which is corrupt through the deceiueable lusts and putting on the new which is created after God in holinesse and righteousnesse And thus haue true beleeuers learned Christ heard him and been taught by him as the truth is in Iesus as the Apostle saith Now a temporarie beleeuer who is but a cunning reprobate and a true beleeuers counterfeit may haue the shadow and resemblance of all these graces and that with so liuely colours so workmanly set out and painted forth as shall cause them to carrie a goodly glosse and to shine out with such a glistering brightnesse as if they were comparable with the best when there is nothing at all sound but How farre areprobate may go all is bastardized adulterated and no better then plaine counterfeit stuffe such a man may haue common graces in so good a degree as a naturall man may in the possibilitie of his nature be capable of euen so much as his nature not renewed may permit him to haue As to instance in the former particulars he may haue great measure Heb. 6. 4. 1. Cor. 13. 2. Isai 42. 20. 1. Cor. 1. 19. 20. 8. 2. Rom. 2. 13. 19. 20. Acts 26. 27. Iames 2. 19. Iohn 12. 42. 43. Luke 8. 13. Mat. 23. 2. 3. Rom. 2. 20. 21. Rom. 1. 31. 3. 19. 20. Phil 1. 16. Mat. 7. 21. 22. of illumination and may attaine to much knowledge not alone humane but diuine also to know the truth of God to vnderstand the Scriptures to beleeue the Word of God to bee true crediting it in his iudgement and approuing of it in his affection hee may not alone become expert in the vnderstanding and opening of the Law thereby to know himselfe and all others to be guiltie of sinne but he may grow also acquainted with the mysteries of the Gospell thereout to know Christ and him crucified for the sinnes of the world and to know him to bee theone and onely Sauiour of all mankind he may haue a confused perswasion and conceit in his mind though vnwarrantably that Christ and all his benefits doe belong to him and laying claime to them as the woman that was not the mother did to the child that was not hers apprehend 1. King 3. 22. and lay hold of them all as his owne He may out of this conceit that he is now in the state of grace and in the Luke 8. 13. way of life haue his heart rapt and lift vp with much ioy he may take delight and after a manner grow proud of the good estate which as hee doth thinke he now standeth Luke 18. 11. in as in regard of the outward reformation of his life the vncleane spirit may be said to be gone out of him Mat. 12. 43. and another spirit to be giuen vnto him as was giuen to Saul when another heart was giuen vnto him after Samuel 1. Sam. 10. 6. 9. 10. had once annointed him after which it is also said that the Spirit of the Lord came vpon him He may bee found much humbled before the Lord with Ahab for many 1. Kin. 21. 27. 29. euils hee hath done and much commended before men with Herod for many good things hee hath done of Marke 6. 20. whom it is said that he heard Iohn gladly and that hee did many things after that he had heard him These also many seuerall gifts and graces which are very glorious to look vpon and faire in shew may concurre and meete together in one man and yet neuer a one of them right nor the man himselfe sound at the heart All these thus coupled thus compact and ioined together meeting in one person may seeme to carrie before them a faire resemblance of the comely feature of true sauing faith when yet it is but as a dead image which hauing all parts and lineaments of a well proportioned body wanteth the spirit and breath of life to animate the whole and agitate all the parts with liuely motion
the Sonne of the liuing God so forsaking all to follow him and truly and stedfastly beleeuing in him their faith is so strengthened as the gates of hell shall neuer preuaile against the Mat. 16. 18. same Their knowledge of Christ hath guile and deceit in it making them more bold in sinning because they know Christ hath done all away by his suffering abusing the knowledge they haue of him to a more libertie of licentious liuing These know Christ as the truth is in Iesus to become new creatures in him casting off the old man and putting on Eph. 4. 21. 22 24 the new 4 In respect of the subiect in which the knowledge of these two abideth and is seated this difference may be obserued Their knowledge is swimming in the braine in an idle and bare speculation only These haue their knowledge descending and sinking lower downe into their hearts to worke vpon the affections to breed the hatred of sinne there and the loue of goodnesse They keepe the word of God in their eares to heare it and in their tongues to talke of it they get knowledge out of the word of God to tip their tongues with fine and eloquent speech and to dispute learnedly about points that are intricate These lay vp the word of God in their hearts that it may dwell plentifully there in all wisedome they hide vp Coloss 3. 16. the word of God in their hearts with Dauid that it may Psal 119. 11. keepe them from sinning they get knowledge not so much to tip their tongues with speech as to season their hearts with grace and to liquour their whole liues with holinesse that all their actions may relish and sauour of some goodnesse 5 There is great difference betweene the knowledge of these two in respect of the kinds of their knowledge which are very diuers All the knowledge and wisedome of men vnregenerate that is to say of naturall men it doth most lighten the vnderstanding downward and let it be of things neuer so high and heauenly yet being once in them it becommeth drossie and polluted with their corruption But the knowledge which is inspired and infused into the hearts of men regenerate by the spirit of sanctification is both most holy and pure in it selfe and in like manner sanctifieth them into whose hearts it is put and Iohn 17. 17. 1. Pet. 1. 22. being farre more diuine setteth before their mindes a heauenly great and lightsome Torch shining vpwards to make their mindes more heauenly and their affections to Coloss 3. 2. be set vpon things aboue Of the greatest excellencie of their vnsanctified knowledge in regard of themselues and of the hurt also thereby done to others that may be said of it that was said of the knowledge of Nouatus that it was but venenata facundia but a poysoned and venomous finesse and elegancie of their skill and speech These haue the wholesome knowledge of the truth for Tit. 2. 8. the safety of their owne soules and they speak the words of truth and sobernesse vnto others also whom they do instruct Acts 26. 25. Their knowledge many times is an affecting to know aboue that which is meet and so are found exercising themselues Rom. 12. 3. 16. Psal 131. 1. in things that are too high These vnderstand according to sobriety keeping themselues within due compasse not stretching themselues beyond their line 2. Cor. 10. 13. 14. They haue much obscure confused generall and theoricall knowledge wherein many of them doe excell they haue plentie of illumination without change of affection and so remaine but carnall still their heart and life being left wholly vnreformed These haue a much more cleare distinct speciall effectuall and experimentall knowledge their minds being so inlightned by the Spirit of God with the knowledge of God out of his Word as thereupon they are transformed 2. Cor. 3. 18. into the image of God from glory to glory They haue much verball and litterall knowledge in Tit. 1. 16. word to say they know God but in their deedes to denie him so being in the meane time as one iustly calleth them but beleeuing Atheists These haue powerfull and spirituall knowledge knowing Phil. 3. 10. Christ with the power of his resurrection which causeth the power of godlinesse to be seene in their liues 6 And lastly in respect of the vse that these put their knowledge vnto much is the difference betweene the knowledge that is had on both sides The vnregenerate and vnsanctified men haue knowledge Ier. 10. 14. Amos 3. 10. Ier. 4. 22 but as the Prophet speaketh they are brutish in their knowledge they know not how to doe right they haue knowledge and they are wise for the doing of euill but to doe well they haue no knowledge at all The true beleeuer and sanctified Christian hath knowledge and his vnderstanding is vnto him as a well-spring Prou. 16. 22. and fountaine of life to cause him to depart from the snares of death The wisedome of the prudent saith Salomon Prou. 14. 8. Psal 101. 2. Prou. 11. 9. Psal 47. 10. is to vnderstand his way that with Dauid hee may know how to behaue himselfe wisely in a perfect way The iust by his knowledge is deliuered from the errour and deceit of the hypocrite who with his mouth destroyeth his neighbour They hauing knowledge many times their wisedome and knowledge doth peruert them that being wise in their owne eyes they fal into heresie maintaine errors and they hauing knowledge and vtterance of speech as they are of the world themselues so saith the Apostle they 1. Iohn 4. 5. speake of the world and the world through them These hauing light of knowledge doe ponder the path of their feete to order their waies aright and thereby are Prou. 4. 26. better stablished in the truth These put their knowledge to a better vse they hauing the tongue of the learned Isai 50. 4. know how to speake a word in season to him that is wearie when they speake their lipps doe spread abroad knowledge and their tongue talketh of wisedome for the Law of Prou. 15. 7. Psal 37. 30. 31. God is in their heart The tongue of the wise saith Salomon Prou. 15. 2. vseth knowledge aright where the mouth of fooles doth nothing but poure out foolishnesse They hauing knowledge of things that are in their nature 2. Cor. 2. 17. diuine doe yet handle diuine things in a diuelish manner and handle the word of God deceitfully 2. Cor. 4. 2. These handle the Word of God purely as with washed hands they doe with David wash their hands in innocencie Psal 26. 6. and so compasse the Altar they speaking Gods Word speake it as the word of God yea their speech is 1. Pet. 4. 11. Coloâ—â— 4. 6. ordinarily gracious and powdred with salt They by their knowledge may preach but either they preach themselues
with their bullockes goates and offerings so seeking his acquaintance Hos 5. 6. and to get a countenance at his hands the Lord so iustly requiting them that as they like hypocrites draw neare to them with their lippes onely their hearts in the meane time being remoued farre from him Isa 29. 13. so he will be seene to take no pleasure in them not to be found of them when they doe seeke him or to shew at all any countenance vnto them according to that If any man withdraw himselfe my soule shall haue no pleasure in Heb. 10. 38. him Indeed I cannot denie they haue receiued the Lords holy Sacraments of God his owne institution and that they are not a little proud on they thinke they are well enough for that day and it may be for that yeere till that day twelue-moneth come againe they thinke hauing admittance from the Minister and gotten the Sacrament once into their hands they haue wealth enough and are rich enough to defray all charges and to pay all debts that either God their Creditor or the diuell their accuser can burthen them withall for Christ they make reckoning shall now answere for all they make no doubt they haue receiued him when they receiued the Sacrament and so hauing had him they still hold him fast Indeed if this were so that opening their hands of faith they might see him there held fast and opening the doore of their hearts they could find him truly present and there dwelling in their hearts by that faith then were they rich indeed both to pay all that were owing and to liue of that which remained beside But in stead of this Angell of gold that which they haue proueth to be no better then a very slip or counter which they tooke in stead of good gold or siluer which will goe for no payment that will buy them no bread nor pay any pennie debt they may starue for hunger for any thing that with that they can buy at Gods hands they may be cast into prison and there lie till they rot for any shortening of their debt they owe vnto God with making such paiment for these to pleade before God the receiuing of his Sacraments will be so farre from cleering of the debt-booke as it will runne them further into arerages with him and bring them deeper into his danger nothing is for them to bee hoped for that this way can bee gotten But now on the other side a true Christian that is sound in the faith doth by his faith so truly apprehend Christ that hee hath reall and true vnion and communion 1. Cor. 6. 17. with him to become one with him and is so neerely and inseparably ioyned vnto him so ingrafted by faith and thereby so incorporated into him as he is in Christ and Ioh. 14. 20. Rom. 8. 1. 10. Christ in him The meate that â—â— feed vpon is not more truly made one with our substance after once we haue eaten Iohn 6. 56. it and God hath blessed it for our nourishing The plant that is well grafted and set into a stocke becommeth Iohn 15. 5. not more one with the stock after once it hath flourished and growne vp with the tree The husband and the wife Ephes 5. 30. 31. of two are not more truly become one flesh after mariage be consummate The body and the head are not more Ephes 1. 22. 23. neerely vnited and conioyned together in a man that is liuing then is Christ with a true Christian after that by faith hee hath once laid hold on him Yea so is a true Christian really and vndoubtedly possessed of Christ by his stedfast beleeuing as that he hath him dwelling in his Ephes 3. 17. heart by faith and that in so liuely a sort and after so effectuall a manner of working in him as that thencefoorth not so much the Christian doth liue as Christ himselfe Gal. 2 20. doth liue in him and the life which a true beleeuer doth afterward liue in the flesh he doth liue by the faith of the Sonne of God from whom as from his head he draweth and deriueth by his faith such influence of grace as doth strengthen and sustaine him in his spirituall life Their conceits of apprehending Christ and of eating his flesh and his bloud in the Sacrament to bee nourished thereby to life eternall is but as when a hungrie man dreameth and behold he eateth but when hee awaketh his Isai 29 8. soule is still emptie or as when a thirstie man dreameth and behold he drinkâ—th but when he awaketh behold he is faint and his soule hath still appetite and hee is yet a thirst So these men they are but in a dreame when they haue such contentment and seeme to haue such satisfying in their manner of hauing Christ which is but in phantasie and conceit alone for when they shall awake out of their dreame in the morning of the resurrection they shall not finde according to that Dauid reckoned Psal 17. 5. vpon that when he should awake vp he should be satisfied with Gods image and finde fulnesse of ioy in Gods presence Psal 16. 11. and pleasures at his right hand for euermore But rather as vagrant and needie rogues that haue nothing and can get no entertainment and as hungrie dogs runne about Psal 59. 14. 15. the streetes snarling and grinning and grudging because they are not satisfied and as it is said in Isaiah They shall then be hungrie and thirstie ashamed and confounded crying Isai 65. 13. 14. 8. 21. 22. out for sorrow of heart and howling for vexation of spirit leauing their name for a curse to Gods chosen in the day that the Lord shall slay them Contrarily sound-hearted Christians and true beleeuers indeed whose soules with Dauid doe thirst for God euen for the liuing God who hunger and thirst after righteousnesse Psal 42. 1. 2. Matth. 5. 6. and the saluation that is to bee had in Christ Iesus wheresoeuer that dead carkase may be light vpon of Christ crucified of his flesh and bloud broken and powred out and prepared for their spirituall nourishment whether in the word preached or Sacraments administred thither as the Eagles of heauen doe they swiftly flie Matth. 24. 28. and resort that prey doe they light vpon there doe they seaze and lay hold vpon Christ euen vpon him crucified seeking their repast in him there doe they feede vpon him with fresh appetite and take their fill of such dainties as in him they finde to be prepared for them Neither doe they this in a phantasie alone and meere imagination as doe those that dreame but with as ioyfull a feeling and as great a reioycing as those that are made most merrie at a banquet of wine for there finde they a most sumptuous banquet and princely feast prepared for them vpon the Lords mountaine euen a feast of fat things and of wines on the
lees of fat things full of marrow of wines on Isai 25. 6. the lees well refined The Lord his table being furnished as the royall table of a King at the mariage of his Sonne Matth. 22. 2. with the sweete bread of the finest of the wheate euen the bread and manne of God that came down from heauen Iohn 6. 58. and with wine of the grape of a most noble kinde that is with the pretious body and bloud of our Sauiour Christ Iesus There are they so abundantly satisfied with the fatnes of Gods house and the Lord doth make them Psal 36. 8. Psal 65. 13. 14. so to drink their fill out of the riuers of his pleasures there that they cannot but bee merrie and much reioyce yea sing for very ioy of heart And the effect of their true feeding vpon this spirituall nourishment and of the comfortable refreshing they feele themselues to be cheared withall after they haue sucked and been satisfied with such hony combes of all Gods mercies as they haue found and plucked out of the carkase of that dead Lion of the tribe of Iudah doth as manifestly appeare in the carriage of their liues following which is sufficient to shew they haue fed in deed and not in phantasie while their spirits are found to be reuiued in them they waxing lusty and strong thereby fat and well liking and fresh in doing dutie and in bearing out their labour as strong men in Christ Iesus and the eyes of their vnderstanding so cleered and made lightsome to see their way and to vnderstand Gods will that they may know how to walke and please him as euer the effect of Samsons drinking of waters after his great thirst and of Ionathans tasting of hony after his great wearinesse was seene and perceiued in the refreshing of either of them thereby Of Samson it is said that his spirit came againe and he reuiued after his great thirst when once he had drunke of that water which the Lord caused to flow out of the hollow place of the iaw Iudg. 15. 19. with which he slew so many of the Philistims And of Ionathan it is said that when he and all the people were faint with much fasting his eyes were cleered and inlightened after hee had once dipped the end of the rod that was in his hand in an hony combe and putting it 1. Sam. 14. 27. to his mouth had tasted of the same Though a temporarie beleeuer may be said to apprehend and lay hold vpon after a sort of the promises of saluation and vpon the merits of Christ for saluation yet there is guile also in this for both it is vpon wrong grounds misapplying the promises and after a wrong manner more laying hold vpon the merits of Christ then vpon Christ himselfe and therefore laying hold vpon the streames and missing the fountaine whatsoeuer their comfort may be for a time yet their hearts at length are as the drie cisternes that want water because they are cut off from the fountaine and so their candle and the light of all their comfort is quite extinct and put out againe True beleeuers lay hold of Christ himselfe who is their life they apprehend him for their Sauiour and they finde saluation in him God hauing giuen vs life that life is in 1 Ioh 5. 11. 1. Ioh. 5. 12. his Sonne they that haue the Sonne haue life the true beleeuer hath Christ dwelling in his heart by faith they haue the fountaine of life and comfort in themselues and as Iohn saith they haue the witnes in themselues their comfort 1. Ioh 5. 10. Ioh. 7. 38. therefore is sure and it is lasting riuers of water of life slow out of their bellies they neuer are drie As the manner of their apprehending is faultie so the ends which they aime at in apprehending of Christ are not right They seeke to haue Christ and to haue his acquaintance and to be knowne to be towards him that they might bee honoured among men and the better thought on for the professing of him as Saul desired Samuels 1. Sam. 15. 30. companie and presence that thereby hee might the more be honoured before the people The most they seeke in sâ—eking to him is but themselues they wish with Baalam to die the death of the righteous saluation they would haue from him and that they catch at but Christ himselfe they doe not so much seaze vpon nor care so much to haue that either hee should be in them by the power of his death crucifying the flesh with the affections and lusts thereof or they be in him to become new creatures in him Their dealing herein is like to the dealing of theeues and malefactors who looke for no other benefit by a Parliament but to heare of a pardon neuer desiring to heare of any good lawes to gouerne better their liues they that minde to liue by theeuerie carrie such a minde The true beleeuers desire and seeke to haue Christ not alone in respect of their owne saluation but for the surpassing excellencie that is seene to be in himselfe they know him to be the chiefe of the choice of men yea to be the chiefest of tenne thousand and in himselfe to bee euery way wholly delectable and therefore their hearts are so affectionated towards him as that he and he alone is their only welbeloued his name is as sweete ointment powred out and therefore with the virgins they doe loue him and with the Spouse they runne after him seeking for him in euery corner because it is he whom their soule loueth and delighteth in yea with the Spouse they doe grow sicke of loue vntill they may enioy him In seeking Cantic 5. 8. him they seeke not their owne honour but that they might honour him and are willing to be subiect to him as to be saued by him and therefore renouncing all others they betake themselues only vnto him and say as it is in the Prophet O Lord other Lords beside thee haue had Isai 26. 13. dominion ouer vs but wee will make mention of thee and of thy name only They laying hold of Christ lay hold of him that laieth no hold of them they crie Master Master vnto him seeking and scraping acquaintance of him that renounceth them and wholly doth disclaime them bidding them depart from him for hee doth not know them they lay hold of Christ as Saul did of Samuel that tooke no delight 1. Sam. 15. 26. 27. â—8 in him but turned away from him as hauing no heart to abide longer with him he was therefore faine to offer violence to Samuel and to rend his garment though he got no more by it but to heare God had rent away his kingdome from him these rend and teare the Scriptures by mis-applying of them and all to pull Christ to them who cares not for them who shall get no more by that reading then Saul did by his for their names
presence of holy grace for such a true desire of grace in the want of grace is grace it selfe and there is the euidence of the life of grace manifestly to be seene Now that life of grace cannot otherwise be had but as from faith and by meanes thereof it be receiued which drawing life from Christ and taking it from him doth replenish the whole soule therewith and quickneth euery grace with the same that is found therein So that such a liuely feeling of the want of faith and complaining of that want with desire of hauing that want supplied doe no other in truth but argue the presence of liuely faith howsoeuer it be not felt Faith as well may be present in the soule though it be not felt and though hauing it we be not for a time priuie Feeling to our so hauing of it as Christ himselfe may be present with a true Christian when yet being strongly set vpon by some sore tentation hee may thinke himselfe for the time wholly to be giuen ouer and to be quite forsaken Christ once receiued by a beleeuing Christian to dwell in his heart by faith may be and doubtlesse according to his promise will be with his to the end of the world still Matth. 28. remaining and abiding with euery such a beleeuing christian dwelling in that heart which once receiued him though so closely keeping himselfe hidden that the same Christian may for a time seeke him as much sorrowing for not finding of him as euer did Mary his mother sorrowfully Luke 2. 4. 8. seeke him when he was missing and hunt as much after him with as longing a desire to light vpon him as euer did the Spouse when she was most sicke of loue Cantic 5. 8. long for and looke after her welbeloued and yet with her for a good time neuer find nor light vpon him when all the while he is though very secretly yet most certainly remaining with them and abiding in them For the Lord knoweth how to bee present with his children and yet they themselues shall not be aware of his so being as Iacob spake of Gods presence with him at Bethel God saith he was here and I was not aware The Lord can tell saith one of the ancient Fathers how to be wholly euery August epist 3. ad Volusianum where and yet contained in no one place he knoweth how to come to one by not leauing that place from whence hee so came he knoweth how to goe away againe and not to leaue him from whom he is so gone And againe speaking of the marueilous manner of Christ his being borne of a woman she being yet a virgine and so of his comming into the house the doores yet being shut saith further If a reason of this could be found it should not be wonderfull if an example of the like it should not be singular We must know saith he and beleeue God can doe some things which wee can neuer finde out the manner and the way by which they are so done And in such things the greatest reason of the doing of them is the only power and might of him by whom they are done There are two waies after which the Lord may be said to be with his children while they remaine in this world one which may bee perceiued and well may bee felt another which is secret and cannot bee knowne but by the euent and effect as they by proofe finde themselues to haue been sustained and vpheld in all their greatest troubles though they know not how and could not then perceiue by whom but it was the Lord that sustained them with the one hand while hee was putting them downe with the other After such a manner may faith be knowne to bee present in the heart when yet it cannot sensibly bee felt namely as it may be followed discouered and found out by the working It is well worth the obseruing that it is promised in the Gospell that whosoeuer beleeueth shall Iohn 4. 16. neuer perish but haue life euerlasting Now it is to bee marked that it is not said Who so hath the comfort of beleeuing and the feeling of his faith and so knoweth vnâ—oubtedly that he hath true faith he and he onely is the â—an that shall be saued but he that indeede beleeueth that is he whom God who onely knoweth the hearts of all and knoweth them better then wee know them our selues knoweth that hee doth truly though neuer so weakely beleeue and who hath faith in Gods account though it be not so in his owne though he haue not the feeling of his faith nor the comfort of his owne beleeuing nor can no more apprehend how the Lord can in any fauour be present with him then could Gideon conceiue how that could be so which the Angell spake vnto Iudg. 6. 12. 13. him telling him that the Lord was with him they being in the meane while oppressed by the hands of the Midianites yet that man is vndoubtedly in the state of saluation such a one can neuer perish in the end For there may be as blessed a beleeuing without some kind of seeing and feeling as was Thomas his beleeuing blessed when once he had seene his Sauiour present with his eyes and sensibly had felt him and laid hold vpon him with his hand witnesse that which our Sauiour Christ answered vnto Thomas vpon that occasion Thou hast seene and Ioh. 20. 29. hast beleeued blessed are they haue not seene and yet haue beleeued And thus much for the interpretation of that my speech I was in hand with for shewing how the assurance of a true beleeuing Christian is more in the assurance of the thing beleeued then in the person that doth beleeue and so much for answere inaway of some satisfaction to your request who desired to heare some thing spoken touching that point of a Christians not feeling the comfort he hath had and of his not feeling that hee hath faith at all nor any comfort of his present true beleeuing CHAP. XIIII Further differences betweene hypocrites and sound beleeuers in their assurance to be saued and first in the whole building thereof as also of the builders themselues NOw to prosecute my former speech and to shew some further differences that are discernable betweene the assurance of hypocrites and mis-beleeuers and such as soundly and truly doe beleeue As therefore there hath been shewed a manifest difference to bee in the foundation and ground worke of either of their assurances so is there as cleere a difference to be discerned in the whole frame and manner of the building and working vp of such assurance the workmanship being as Difference in building assurance differing as are the workmen that do build theron euen the master workmen themselues chiefe builders who hauing drawn the plot giue all the direction how things are to be caried who are as clean opposite in their doings each to other one working one way
end his hope by holding fast the confidence of it boying him vp that he sink not in all those waues or else he is caught hold vpon and held vp from sinking by the good hand of God his gracious aide as Christ tooke hold of Peter when he was in the Mat. 14. 31. hollow of the waue and saued him out of danger The other when hee commeth to the depth that hee can feele no ground with his feete is left there in the suds and being hopelesse and ioylesse sinkes downe to the bottome like as doth a stone Both Gods faithfull seruants and false hearted dissemblers may fall downe so low and after a sort be drowned in such depths of desperate sorrowes as they may bee thought in their owne feeling and in the iudgement of others also to be sunke euen into hell as the Psalmist acknowledgeth God had deliuered his soule out Psal 86. 13. Ionah 2. 2. of the nethermost hell And Ionah being cast into the sea and swallowed vp of the Whale when he thence cried vnto the Lord said he cried out of the belly of hell The wicked they also sometimes meete with their hell in this life and are tormented somewhat timely or as the diuels complained to Christ before their time for as they that truly serue God haue a double heauen one heauen vpon earth while they liue here another heauen when they haue left the earth and are out of this life wherein they shall remaine and abide for euer so they that serue sinne and Satan haue a double hell beside that which was prepared for them of old as the Prophet speaketh which is made deepe and large to hold them all the burning whereof Isa 30. 33. is fire and much wood the breath of the Lord as ariuer of brimstone euer kindling it into which they shall bee throwne at the last when their life here shall haue an end they haue another hell in this world For when they haue done the diuell the best seruice they can and wrought all the mischiefe that possibly they are able they can finde no rest to their soules in the end of their worke when they seeke some rest after their labour the bed is found too Isa 28. â—0 short the couering too narrow so as they cannot wrap themselues so churlish and cruell masters are these to serue as they deale but blowes in stead of wages and cruell death for their last reward in the end they that serue them best are beaten most carrying deepest wounds in their consciences and feeling a very hell in their soules so as they are in hell before they be in hell When Gods children are in hell they are not as I may so say in a piece of hell there is a little heauen in their hell either they haue hope when they are at the worst that it will be the better with them and they shall be deliuered out of it againe or they cry out for helpe and desire to be deliuered looking and longing for it till it come or if they haue not such strength of grace to hope and to pray yet they haue that grace to desire the hauing of such grace as might be sauing vnto them The wicked when they come into hell they are in a true and whole hell there is no peece of heauen to bee found therin there is no hope there is no helpe for them there is no comfort there is no peace saith my God to Isa 57. 20. 21. the wicked they are as the raging sea that cannot be still but is euer casting vp myre and dirt they are forced to cry when calamity commeth vpon them yea to roare and howle for vexation of spirit but being left void of all hope and comfort they know of no other remedie but to slie to the halter despairing and hanging themselues out of the way and so miserably getting out of this wretched life they make hast to bring themselues vnrecouerablie to be plunged into a ten thousand times worser woe through the little hell of their miseries they haue endured here they goe to that great hell of euerlasting torments that are readily prepared to take hold of them at their first entrance thither so hastening out of a few troubles that were of themselues but momentanie and could not possibly euer haue lasted long to bring themselues where they shall haue their fill of those hellish torments and troubles that will neuer haue an end where they shall bee tormented in fiery flames which neither can possibly be endured nor euer auoided so by the first death bringing themselues to the second where they shal die no more for they shall find no halters in hell to hang themselues out of the way as they haue done before The ioy of a true beleeuer is of the nature of true faith True ioy euercomes all which causeth it and bringeth it forth Now faith if it be true and precious faith indeed is a grace that is victorious and vnconquerable such is the ioy of a true beleeuer which alwaies doth accompanie a mans faith if that may be felt this also will bee found present and according to the degree and measure of the working of his faith so will ioy be felt to bee either more or lesse and where faith doth not faile there ioy in beleeuing cannot wholly be extinct it will liue in the fier it will not bee drowned in the water nor be made to die euen in death but procure to him that hath it a ioyfull passage vnto life The ioy of an hypocrite is answerable to his brainsicke fancie that bred it and therefore as a fancie it commeth to nothing but soone flieth away especially in a tempest and troublesome storme that it can no more bee found nor euer heard on againe Gods people may sometimes be in heauinesse as were the people of the Iewes when they mourned and wept hearing Nâ—h 8. 9. 10. the booke of the Law read by Ezra the Priest and did perceiue how it had not been kept but then the ioy of the Lord becommeth their strength and if in the time of their heauinesse this ioy for the present cannot bee felt yet will it in the end be fetched out of their greatest heauinesse and most sorrow that they at any time can fall into For true ioy vseth to rise out of godly sorrow and to further the same againe as godly sorrow taking some beginning out of a ioyfull feeling of Gods louing kindnesse and mercy in Christ Jesus endeth in the fulnesse of ioy afterward making the measure thereof farre more to abound These as twinnes and friends doe keepe companie together and doe follow one another The ioy of the faithfull is often made out of sorrow yea the soundest and sweetest ioyes vse to spring out of the bitterest griefes as the best wine that was drunken at the marriage was that which by our Sauiour Christ was made out of water and so out of the lowest bottomes
so catch hold vpon him as hee could find nothing but trouble and sorrow If in the multitude of these troubles so rushing vpon them at once they would but pauze and take breath a while and as Moses willed Isa 63. 1. the Israelites stand still and not feare but see and looke for the saluation of the Lord who hauing promised to deliuer his seruants speaketh in righteousnesse and is mighty to saue they should find the issue would be with them as was both with the Israelites then and with Dauid afterward who acknowledged thus vnto the Lord that when I said my foot slideth thy mercy O Lord stayed mee vp in the multitude of my thoughts thy comforts haue reioyced my soule Yea if their troubles themselues had but Psal 94. 18. 1 language to talke with them and tongues put into their heads to declare to them in words what by proofe shall be found at the last they will doe to them in deedes in stead of dismaying them they would abundantly satisfie and content them ease and quiet their minds yea much cheere reioyce and make glad their heauie hearts with letting them know what a benefit they should receiue by their comming vnto them and how much good they all would doe vnto them before they would euer leaue them or part from them any more for though the troubles were neuer so many yet all of them would begin one after another to speake comfortably vnto them letting them know they are come as friends to helpe them and not as enemies whom they need to be afraid of for any manner of way harming or hurting of them Troubles indeed in their vizards are fearfull to Gods children and terrible to looke vpon but in their true faces when those vizards are pulled off and the true end and plaine meaning of their comming is once discouered and made knowne according to Gods gracious purpose in sending them to his best belouest children then doe they appeare amiable and are found louely to looke vpon then will they be thought worthy the welcoming of them and of finding a cheerfull and friendly kind of entertainment to be giuen vnto them for so witnesseth the Apostle Iames who plainly affirmeth there is cause why Christians should account it all ioy when they fall into Iam. 1. 2. diuers tentations for then they are happened among their friends and fallen into the company and hands of such as are their well-willers that will all of them worke together each one doing his part to doe them good When they see many troubles to be before them if they had eyes opened to see them vnmasked and were able rightly and wisely to iudge and discerne of them for the present according to that which they will shew and proue themselues to be vnto them in the end after due triall be once taken and made thereof they would be as much comforted in the beholding of them and seeing thē neerly to approch vnto them as was Iacob who flying from his vnkind and churlish father in lay Laban standing also in no lesse feare in meeting of his most cruell and currish brother Esau that threatned his death when in the middest of all these dangers the Angels of God met him in the way for his comfort whom when hee saw he said of them that they were Gods host which God had sent vnto him calling the name of that place Mahanaim Gen. 32. 1. 2. that is two hosts euen two that were now ioyned together his owne and that camperoyall from heauen for the better safe guarding of him For so are these Gods messengers that goe forth at his bidding and they goe to no other but to whom he doth send them neither doe they otherwise demeane themselues where they become then according as they haue direction giuen vnto them and their appointment from him They are sometimes sent out against Gods enemies and othewhiles when need doth so require they are most imployed about his friends and about his deare children whom hee loueth best but as the persons are much differing to whom now and then they are thus sent so is not the end of their sending to either of them the same neither the manner of their working found to be alike with them after they be once come but as cleane contrary a carrying of the matter in their dealings with the one and the other as was appointed by the Lord to bee vsed by the sixe men whom Ezechiel saw in a vision to be sent out into the City to Ezech. 9. 2. 3. 4. 5. 6. 7. kill and slay the sinners that were in Ierusalem euery man hauing a slaughter-weapon in his hand Among whom order was first taken for the preseruing of the faithfull that they might be marked out to be knowne from therest charge being giuen that none of them should come neere any man vpon whom the marke might be seene but as for all the other their commission was large to goe through the City and slay vtterly to destruction the old and the young not letting their eye spare nor haue any pitie but to fill the courts of Gods house with their slaine When troubles come vpon the wicked when afflictions calamities and wofull distresses are sent out to take hold vpon vngodly persons who goe on with a high hand to prouoke God by their sinnes th en are they mustered as the hoast of God and as his leuied souldiers and strong warriours that are sent forth to fight Gods battels and to bee reuenged of his enemies then haue they slaughter-weapons put into their hands and their commission is made large to kill and slay freely without sparing any or shewing any pity But when they are sent to the godly as they are sent to The sea is found oftner without wind and tempest then the liues of Gods seruants without troubles and affliciions none more and scarce to any so often in so much as for any to be without chastisement whereof all are partakers were to carrie the brand of a bastard and of one that were not the Sonne of God then haue they their slaughter-weapons taken from them Then must all troubles vnarme themselues and lay downe their venomed Heb. 12. 8. weapons with which they are found so much to hurt others for Christ vpon the Crosse vnarmed them to his the venome of all crosses and troubles being taken out of them by his sufferings vpon the Crosse And being thus sent out they are not sent forth without their limitation what to doe how farre to goe when to stay and where they must goe no further and meddle no more The diuell was not more limited nor prescribed by the Lord how farre to goe and where to stay in his dealing against Iob 2. 6. Iob to see that his life might no way be touched then these are restrained from doing the least harme to such as loue God nay contrarily their whole employment for which they are sent forth and about
which they are set a worke is that they doe neither more nor lesse saue that which may be good vnto such and that they doe all worke together to worke them good in the end whilest Gods seruants being through their troubles iudged of the Lord and so bettered by them might like those that were marked in Ierusalem to the end they should bee spared when others were to bee destroyed by their chastisements in like manner be marked of the Lord as those whome Heb. 12. 6. he loueth and whom of very faithfulnesse he causeth to bee troubled to the end as the Apostle sheweth they might Psal 119. 75. 1. Cor. 11. 32. not be condemned with the world Neuer was Dauid more carefull for the sauing of the life nor for the good vsage of his vnnaturall and rebellious sonne Absalom when he sent forth his Captaines with the hoast and armie of the people to fight his battels against those rebels in giuing them charge to deale gently for his sake with the young 2. Sam. 18. 15. man euen with his sonne Absalom then the Lord is found carefull of the safety of all that doe belong to him to giue charge to the whole host and armies of sorrowes when they are sent out and doe goe forth into the world though there were hundreds and thousands of them that whatsoeuer they doe to others yet they euer take heed they vse well Gods seruants neither is this charge at any time neglected nor any found that euer durst with Ioab be so bold as aduenture to transgresse Gods gracious commandement and appointment herein How excellent then how blessed and how happie is the state of all Gods seruants that liuing in the world are yet such priuiledged men as no manner of euill how greatly soeuer it may preuaile against others can yet euer hurt them but that which is others bane be commeth a blessing vnto them and the sorest iudgements that are found to be heauie plagues where they light vpon others are become so altered vnto them they bearing the same that as if their nature were wholly changed they then of iudgements are made mercies vnto them A skilful and learned Chymist can by his art maruellously change the nature of things and by separation of visible elements draw helpfull medecines out of hurtfull and ranke poysons but all the changes that they can make come not neare to this change and the greatest excellency of their skill in working things otherwise strange in nature is infinitely beneath and commeth short of the glorious workmanship which is shewed forth to bee done and wrought by the Lord who is said to be he that worketh wonders alone in that worke of grace whereby men are so altered and changed by him as they are made new creatures and all things are made new after a sort vnto 2. Cor. 5. 17. them There is a conceit of the Philosophers stone that it should haue such a vertue in it as to turne into gold that which it should touch it were doubtlesse a most precious stone if this could euer be found to bee so done indeed But so wonderfull and strange is the alteration and change that is made in Gods children when they are once made new creatures by him so are they then become precious and made of such mettall when as their nature being changed they are now made partakers of the diuine 2. Pet. 1. 4. nature of God as that whatsoeuer then toucheth thē and commeth at them though it were euill before doth then become good vnto them Troubles may come vpon Gods children afflictions may befall them and the like outward calamities as are seene to happen vnto other men but yet in a farre differing manner they are altered and ordered they are blessed and sanctified and otherwaies made good vnto them then they are found to bee vnto any other sort of men for there is nothing that euer befalleth to Gods children which commeth not in mercy and through mercy vnto them the reason of it is because Gods mercies doe compasse them about on euery Psal 32. 10. side Now we know that when a place is surrounded with a strong wall on euery part or compassed about with a moat on euery side there is nothing can come at that place but of necessity it must come by and through that which compasseth it Euery child of God is as a man standing in a center hauing a circumference of mercy circling him about on euery side so as nothing can come to the true child of God but from or through mercy and that in such manner as it shall relish and tast of mercy and become mercy vnto him before euer it come at him Yea so are all the wayes of God mercy and truth to all Psal 25. 10. such as feare him as he neuer setteth foot nor treadeth step out of this path he neuer doth any thing but in all mercy to his children not onely then when hee ladeth Psal 68. 19. them with his benefits and rich blessings bestowed vpō them but as well when he doth humble them vnder the hardest pressures and waight of the heauiest iudgements that he layeth vpon them because it is in all loue and faithfulnesse that he causeth them so to be troubled Whence it is that when Gods mercy in a fauour and blessing bestowed being once abused and his grace being turned into wantonnesse would become a plague and iudgement if it should so be contained then is it Gods greater mercy to take that mercy that fauour and blessing away and to bring on some iudgement for the remedying of that abuse and in that case mercy being so remoued iudgement it selfe is made mercy vnto such Why it should be thus the reason is for that God hath made his children to bee Rom. 9. 22. 23. vessels of his mercy as others are made vessels of his wrath Now we know none but those that ouerseene in that they doe will put contrary liquors into contrary vessels as poyson where they should put their potion or new and sweet wine into mustie and old vessels as neither will they put sowre vineger into their bottles of Rose of solace but the Lord is neuer thus ouerseene to powre in wrath into those chosen and elect vessels of his which he hath set apart for to be onely vessels of mercy neither on the other side to lauish out his sauing mercies vpon cast-away reprobates that are vessels appointed to bee filled with nothing but wrath and vengeance If then there is nothing euer done to Gods seruants which is not done in much mercy at all times if iudgement it selfe is made mercy vnto them if whatsoeuer toucheth them is turned into a blessing vnto them if when they are in trouble God doth it in all faithfulnesse causing them to bee so troubled to the end their troubles might doe them good if when they are iudged they are chastened of the Lord to the end they might not
any doth depend vpon the worke and labour of his owne hand for it is a thing put out of all question that no man can redeeme his owne soule or make agreement with God for his sinne it cost more to redeeme a soule then the whole world â—ither hath or is worth beside so that he must lâ—t it alone for ouer God in his infinite loue hath prouided Psal 49 7. 8. vs a redeemer and sent vs into the world a mightie Sauiour Heb. 7. 25. that hath been perfectly able by himselfe alone to saue all that will come to God by him and this worke he hath fully finished and so hath perfected and accomplished this worke of our saluation as in it selfe it is most safe and sure But he that hath thus purchased and prepared saluation for vs howsoeuer hee keepeth in his owne hand Coloss 3. 3. that which he so dearely hath bought and paid for yet hath he prescribed and appointed a way which must bee taken of vs for the comming by it if euer we desire to haue the comfort of the fruition of it he hath set vs a race 2. Tim. 47. 8. Phil. 3. 13. 14. to runne and a course for vs to finish at the end where of he hath laid the crowne of righteousnesse and this eternall saluation as a rich recompence of reward for the trauel that shall be taken therein but so as except that race be run all out and that course be fully finished there is no looking Heb. 12. 1. for any to be saued Euery one therefore must fit himself with the Apostle so to runne as he may obtaine endeauouring 1. Cor. 9. 24. with him to sight a good sight to finish his course and to keepe the faith and so he may make reckoning to weare the crowne when thus hee hath won it by such a 2. Tim. 2. 5. lawfull kind of striuing Q. Seeing you haue rendred this as a probable reason why the Lord doth many times withhold from some of his children the comfortable feeling of that sauing grace of pretious faith which by the worke of his spirit he hath once wrought in them and shall neuer more till saluation it selfe be obtained be taken from them though they cannot so feele and apprehend the same namely that they might hereunto giue all diligence to make their election sure and by their painfull endeuours worke out their saluation euen with feare and treÌ„bling And seeing vpon this occasion you haue begun to shew how needfull a worke this is for euery one without exception of any be they stronger or weaker to put his hand vnto and diligently to be imployed about I pray you before you goe from this point shew somewhat more particularly what is to be done by euery man that would worke out his owne saluation thereby the better to get comfort to his heart and to succour and sustaine the faith that is in him whereby he beleeueth or desireth to beleeue better to be saued in the end A. This is the worke and trauaile that euery such a one must principally set himselfe about and neuer giue What is to be done for getting more feeling of faith ouer to be laborious and painfull therein First and aboue all things he must take paines and bestow labour about his faith If he thinkes he hath it not he is by all possible meanes to seeke to get the feeling of it and to get daily increases in it and when hee hath once obtained it his labour must be no lesse to keepe and maintaine the same Iude 3. that it may not faile him in his greatest neede This is said to be the worke of God and the chiefest worke that he Iohn 6. 29. would set vs about if wee would haue the question answered from out of Christs owne mouth When faith is thus gotten and well prouided for then is he foorth with to ioyne vertue with his faith and to learne the course and 2. Pet. 1. 5. way of a godly life standing and enquiring after the old Iere. 6. 16. way which is the good way that hee may walke forward in it doing wisely in that perfect way by setting straight steps to his feete still walking before God in the vprightnes Psal 101. 2. Prou. 4. 26. of his heart and euer pondring the path of his feete seeing that all his waies be ordered aright And hauing Matth. 24. 13. thus well begun he is to hold out to the end without any letting still labouring to encrease more and more as hee hath receiued how to walke and please God that his way 1. Thes 4. 1. in well doing may be as the way of the light which shineth cleerer and cleerer till the perfect day come He is to Prou. 4. 18. labour lustily in putting forward himselfe euermore gathering strength as hee goeth on in his way till hee hath finished the whole taske that is put vpon him and till all may be done that is required of him For which purpose let him looke vpon that worthie leader that hath so well led the way before him and so follow on doing herein as hee hath him for an example I meane the Apostle Paul let him euer forget the things that are behinde Phil. 3. 13. 14. and reach foorth and straine on to the things which are before pressing hard towards the marke and contending with all his might for the price of the high calling of God neuer turning head for any opposition of enemies that will like as did the Amalekites come out to make resistance and seeke to let and stop him in the way from going on in such a course but arming himselfe with the armour of righteousnesse on the right hand and on the 2. Cor. 6. 7. 1. Tim. 6. 12. 2. Tim. 1. 8. left be alwaies prouided to fight that good fight of faith and make readie to partake in the afflictions of the Gospell since none can make reckoning without suffering persecutions to hold out in well doing And thus hauing 2. Tim. 3. 12. finished all things and ouercome the whole labour of this worthie worke in working out his owne saluation let him be assured that when his worke is well brought to an end then shall his full felicitie most happily begin then shall the wages of his worke be fully paid him and that recompence of reward be giuen that will fully answere all the expectation of his hope and farre goe beyond all that euer he could looke for too then shall he receiue the full end of his faith euen the fruition of that saluation whereof before he had the promise And faith being thus come to an end from beleeuing he shall come to hauing and to enioying of that which he beleeued euen his promised saluation and that eternally in Gods kingdome Q. This is indeed a happie end of a hard labour and a royall amends for all paines that haue bin taken in the Christian