and vnderstanding that doth discerne that which is seene and so the same obiect is both in the eye and in the mind at one and the same instant apprehended together the eye by looking on a thing becommeth one with it after a manner to looke then to Christ is after a fort to lay hold of him and such a kind of looking to him as causeth a distressed soule in greatest extremities to looke for helpe from him alone doth so affect him as it doth rauish his heart and in a manner ouercome him faith being the beautiful eye of the Church that woundeth the heart of Christ with loue to the same Therefore doth Christ himselfe will the Spouse to turne her eyes vpon him as Tremelius doth reade it which if she shall Cantic 6. 2. doe she shall euen lift him vp with great ioy and gladnesse after Tremelius reading to see her so to beleeue in him and to depend vpon him Now who would not bee glad to cast vp such an eye to the Lord as he might be thus delighted withall If this also seemeth to be more then well can be performed by them they being in their owne conceiuing as those that are past all hope of recouerie and as men that are alreadie dead yet seeing there is no name vnder heauen Acts 4. 12. that is giuen nor any other meanes in the whole World beside to be vsed by which any can be saued but only by the name of the Lord Iesus Christ our Sauiour Let them as knowing there is no other for them to rest vpon for saluation but vpon him him alone by some meanes or other get themselues to be rowled cast vpon him and let them not feare but that as the dead man that was cast into the Sepulcher of Elisha so soone as hee touched the 2. King 13. 21. bones of the Prophet he was made to stand vpon his feet and to liue againe so such being cast vpon Christ though they were dead yet should they surely liue there being Iohn 11. 25. infinitely more vertue in Christ that was crucified then euer was in the bones of the Prophet that was dead to reuiue and cause to liue againe all that are cast vpon him as seeking so to haue life from him Lastly if they bee able no manner of way to doe any thing to helpe themselues and further their owne saluation but onely desire to bee holpen and desire that they might be saued by Christ Iesus let them make of that desire keeping it and nourishing it and comforting themselues yet in this that God hath giuen them a desiring heart to hunger thirst and long after the saluation that is in Christ Iesus He that giueth them so to desire will also in due time giue them to haue the thing so desired onely let them waite for Christ his helping hand vsing the best meanes that possibly they can and let them keepe themselues within the compasse of Christ his walk where he vseth to come louing and resorting to the habitation Psal 26. 8. of his house and the place where his honour dwelleth that he may see them there And they shall find by good experience in the end that as our Sauiour going by the Poole of Bethesda saw that impotent man who had an infirmitie 38 yeeres and hearing him complaine of his vnablenesse Ioh. 5. 5. 6. 7. 8. to helpe himselfe and that there was no other that would helpe to put him into the Poole but while he was a comming some other was more ready to step in before him our Sauiour hauing compassion put no other taske vpon him but onely to desire to be made whole asking him if hee would bee made whole and so presently restored him to his desired strength againe willing him to take vp his bed and walke So doubtlesse these weaklings in faith that can do no more for themselues through their great infirmitie then desire to bee holpen and to haue saluation from him our blessed louing and most mercifull Sauiour who will not breake a bruised reede nor Matth. 12. 20. quench the flaxe that smoaketh beholding their great distresse and lamentable plight that they are in will be moued in pitie to relieue them And knowing that they are able to doe no more in the matter of beleeuing in him for their saluation then to desire they could beleeue better and depend more vpon him that they might be saued wil accept of such a desire in stead of the deed it selfe and as vndoubtedly saue them with such an earnest and true desire of beleeuing better as they shal euer be saued that beleeue best of all Q. In the description of faith which you made at the first beside the true knowledge of Christ and laying hold of him you ioyned therewith a comfortable perswasion also of the fauour and loue of God towards vs in and through him Doe you take it that this comfortable perswasion of Gods fauour towards vs as it is felt and perceiued by vs doth alwaies accompany true and sauing faith in Christ and that it is so necessary to the essence and being of faith as without it true faith cannot at all consist A. Not so but I take such a setled perswasion of Perswasion of Gods fauour Gods vnalterable loue towards vs in and through Christ Iesus to be necessary rather to the well-being of faith and euen to the finishing and perfecting of it when it is growne to the greatest strength and perfection that it can come vnto in this life then to the being of faith at all for to a higher pitch or degree of greater perfection faith cannot grow nor rise vp vnto so long as wee haue any being in this life euen then when it hath made the best proceedings and prospered most happily increasing with the increasings of God and hath runne through all the degrees that are set vnto faith in this life till the best and highest be attained vnto then for faith to settle the heart in a cleare full and vndoubted perswasion of Gods loue and fauour towards vs in Christ Iesus to bee so sure and vnchangeable as nothing shall euer be able to separate vs Rom. 8. 38. from the same againe like to that of the Apostles but that true faith may haue existence and being in the heart of a good Christian where such an vndoubted and comfortable perswasion is either very seldome or peraduenture neuer at all felt by the true beleeuer especially in such a degree of clearenesse and vndoubtednesse of assurance as had the Apostle may appeare first if we consider the first beginnings of faith with what great feeblenesse and imbecillitie it hath his being in vs when it is new begotten and as I may say first bred and borne lying in the swathing cloutes vnder as great weakenesse and with as little feeling and apprehending of the operation of God Coâ—oss 2. 12. in giuing it selfe being as doth the infant that is
shall therefore be rent out of the booke of life because they haue wronged and abused Gods booke and pulled and rent the Scriptures to a cleane contrary end and purpose then was meant or they euer were written for These apprehend Christ because hee first did apprehend them and knew them for his owne as a good shepheard knoweth his flocke so the Lord knoweth who are Ioh 10. 14. 2. Tim. 2. 19. his and he giueth then againe to know that hee is theirs and so to make claime vnto him according to the stipulation of the new Couenant betweene Christ and the redeemed he saith to them you are my people and they Hos 223. saying to him thou art our Lord thou art our Christ thou art our Redeemer It is well obserued by a godly Perkins in Gal. 4. 9. man and learned Diuine of our time that the workes of grace and fauour in God imprint their image in the hearts of them that belong to God in whom they are wrought There is a knowledge in God whereby hee knowes who are his this knowledge brings forth another knowledge in vs whereby we know God to be our God There is an election in God whereby hee chuseth the Elect to be his people which worketh in them another election whereby they chuse God to be their God The loue whereby God loues vs workes in vs another loue whereby we loue God againe Christ apprehends 1. Ioh. 4. 19. Phil. 3. 12. vs to be his redeemed that workes in vs the apprehension of faith whereby we lay hold vpon him to be our reredeemer and by this saith he we may know that we belong to God if we finde any such impression of Gods grace in vs. These then know Christ to be their Sauiour because he first knew them to be his owne whom he would redeeme they are his and he calleth them by name and cheareth them at the heart by saying vnto them as it is in the Prophet Feare not I haue redeemed thee thou art Isa 43. 1. mine They lay hold of him because hee layeth hold of them holding them by his right hand and holding also Isa 41. 10. 13. Psal 73 23. 1. Sam. 15. 26. 27. 28. Luk. 19. 5. 9. their right hand that he may euer helpe them They doe not lay hold of him as Saul did vpon Samuel that turned away from him and would haue been gone but as Zacheus did welcome Christ vnto his house who first bespake his owne entertainment and was desirous to come to his house and brought saluation with him when hee came They laying hold of Christ lay hold of him who doth not at all belong to them not was euer giuen them or appointed for them no more then childrens bread belong Mat. 15. 26. to dogges though they sticke not to snatch it from them for though Christ died for the sinnes of the world yet intentionally he did neuer lay downe his life for hypocrites and vnbeleeuers who shall die and perish for all him though he hath done enough to saue them onely by meanes of their owne vnbeleefe because they doe not truly and rightly beleeue in his name and therefore their Ioh. 3. 18. chalenging of Christ to be their Sauiour and claime that they make to the benefit of his redemption is no more iust then was the claime that the harlot made who was not the owne mother to the liue child that was none of 1. King 3. 22. hers These lay hold of him and by faith doe apprehend him as hauing of all others the greatest interest in him and all lawfull right to claime him for their owne as who was prepared set apart and appointed for them before the world had any beginning and in the fulnesse of time Galath 4. 4. Luk. 2. 11. was sent to be borne of a woman and to bee borne a Sauiour vnto them and therefore they may iustly say and ioyfully proclaime it before Angels and men as Isaiah sets it downe that vnto vs a child is borne and vnto vs a sonne is Isa 9. 6. Ioh. 3. 16. Gal. 2. 20. Ephes 5. 25. giuen euen giuen by a double donation one from the the Father another from himselfe which gift hath been published by proclamation throughout all the world established in blood sealed in Sacraments and the performance thereof witnessed vnfainedly both by Angels and men Now what is more free then gift and who is more faithfull then God and Christ who are the giuers to see the grant and gift performed Euery good Christian therefore and true beleeuer haue a free deed of gift to shew out of the Court-rolles of the Scriptures whereby to proue the title and claime they make to Christ for being theirs to be most lawfull and iust and therefore they may challenge and claime him by as good right to bee their owne as may the bride challenge the bridegroome to be hers after he hath giuen himselfe to her and she on the other side giuen her selfe vnto him by mutuall promises and by faith and truth to each other plighted in which those promises are giuen and receiued and that before sufficient witnesses that are able to witnesse and testifie the same and so may sing ioyfully with the Spouse in the Canticles without feare of controlment by any my beloued is mine and I am his and his desire is vnto Cant. 2. 16. and 7. 10. me They as temporary beleeuers and time-seruers doe Mat. 13. 21. lay hold of Christ and let him goe againe as Apostatates and back-sliders reuolt from him and fall away so making Ioh. 2. 19. themselues liable to that danger which our Sauiour Christ threatneth will befall to such as abide not in him Ioh. 15. 6. which is the true vine which is that as withered branches they shall be cast into the fier and burned and culpable of Heb. 10. 26. 27. 29. and 6. 4. 5. 6. â— Cant. 3. 4. such a sinne as will neuer be forgiuen These lay such fast hold of him with the Spouse as hauing once found him and gotten to lay hold vpon him they neuer more will let him goe not giuing him ouer till they haue brought him home and carried him into the inmost roomes and chiefest chambers of their hearts that they may haue him dwelling in their harts by faith that they so enioying his presence there and happy fruition Mat. 28 20. Ioh. 14. 18. according as our Sauiour himselfe hath promised to be euer with his to the end of the world and neuer to leaue them Orphans may haue the sweet lasting comfort thereof and solace themselues therein with infinite and vnspeakable contentment If there should bee question made to them as our Sauiour made to Peter and the rest whether they also with others would goe away their answere Ioh. 6. 67. 68. 69. vnto him will be as Peters was Lord to whom should wee goe thou hast the words of eternallife and we
then to himselfe for beyond himselfe vpward it truly and properly cannot be said to go it mounteth not so high as to reach vnto God aboue as vnto the most worthy and principall obiect that it can find to settle vpon and to solace it selfe and take delight in Such a one seemeth to haue a delight indeede and take some great pleasure in the fauour of God which hee standeth perswaded he now abideth in and which he holds by misapplying of promises and mistaking of grounds without all controuersie to belong vnto him Those fauours of God how slightly superficially or wtongfully soeuer they be laid hold vpon hee can well enough ioy in when once they are descended and come downe so low as they are found to light vpon him as he conceiues that now he may seeme to touch them and take hold of them reckoning without all faile to bee saued by them as well and as soone as the best Neither need any to marueile though they are seene to haue such a ioy for what reprobate is there that is so foolish that would not with that foolish prophet Balaam that was more blind and brutish then the dumbe Asse he rode vpon be ioyfull and glad if he knew he might bee saued at the last and share with the righteous in his latter end this differeth not much from the pleasure delight and contentment which a very bruite beast may haue the Hogge which hunteth after nothing more then to get his rauenous appetite satisfied seemeth to bee glad when hee can get vnder an Acorn tree greedily gathering vp the Acorns that fali from the tree and neuer leaues eating till he hath eaten his fill it is the fruit onely that he ioyes in as for the tree he neither cares for nor any whit doth looke after Much after this manner is the ioying of these kind of beleeuers they ioy in Gods fauours so farre as they may any benefit by them but God himselfe they little care for neither doe they so much delight themselues in him if saluation might fall to their lot they would leape and be glad but to haue the Lord himselfe their portion that doe they not so greatly desire nor so much reckon vpon The faith the loue the feare and ioy of such sore of men and all whatsoeuer else they doe proceede but of corrupt selfe loue whereby they loue their owne welfare their present and future good estate they desire Gods fauour and they ioy in conceiting that they shall haue it not simply for it selfe but in a by-respect either to escape some euill as Pharaoh desired fauour to haue the plague gone or to obtaine some greater good as Balaam that wished hee might be saued and Esau as prophane as he was could yet desire to bee blessed They pretend the loue of God when yet they loue him not for himselfe but in respect of his benefits as Saul loued God for a Kingdome The ioy then of this sort of beleeuers arising out of a wrong perswasion which they haue entertained into their hearts that they are in Gods fauour and are as well loued as any and therefore shall be saued with the best in the end is but a fruit of self-selfe-loue and therefore no fruite of faith but a fruit of the flesh which is wholly thus occupied about themselues for as it tooke the first beginning from themselues alone so endeth it in themselues and in no other thing that being the vttermost aime that it euer hath to respect their owne good higher then themselues simply it cannot be said to reach and further then to themselues properly it cannot be said to goe On the other side the ioy of the iust and righteous seruants Beleeuers ioy is spirituall of God who are true beleeuers indeed is fruite of a more noble off-spring and of a farre higher descent for it is said to be the fruit of the spirit and ioy of the holy Ghost Gal. 5. 22. 1. Thes 1. 6. It is spirituall heauenly and diuine like the wisdome that is said to be from aboue which is pure and pcaceable so doth this come from 2n high as being giuen of God and comming from him that is the Father of light euen the Father of mercies and God of all consolation hee that created all things of nothing in the beginning createth still the fruite Isaiah 57. 19. Isai 65. 18. of the lipps to be peace to his people it is he that createth Ierusalem a reioycing and her people a ioy He that is the heauenly Psal 97. 11. husbandman is he that hath sowne light for the righteous and ioy for the vpright of heart and in due time when this that is sowne shal once come vp and be ripe for them and they be come ready for it then shall they that mourne Isai 61. 3. Psal 125. 5. 6. in Zion haue beautie in stead of ashes the oyle of ioy for mourning and garments of gladnesse for the spirit of heauines then shall they that haue sowne in teares reape in ioy in the time of that haruest bringing not their armes full but their hearts full of these bundles of gladnesse that will make them reioyce with ioy vnspeakable and glorious This ioy of the faithfull is said to be the ioy of the Lord because hee is the onely author of it and it alone is giuen by him none can either take ioy or comfort for himself or giue it to another that doth want it if God doe with-hold it but on the other side if hee doe giue comfort and peace none can make trouble if he doe giue ioy none can take that away Nehem 8. 10. againe and this ioy of the Lord is said to be his peoples strength This ioy is so high and so heauenly as it is part of the kingdome of heauen and is the beginning of the glory that is to come this ioy it is part of the kingdome of God here which our Sauiour Christ saith to bee within Luke 17. 21. vs the Lord setting vp his kingdome in the hearts of his elect and ruling mightily there by his Word and by his Spirit Now this kingdome saith the Apostle consisteth not in meate and drinke but in righteousnesse and peace and Rom. 14. 17. ioy in the holy Ghost It is called the ioy of the holy Ghost because it is not so much our ioy as the ioy of the holy Ghost that moueth our ioy and causeth our ioy especially this ioy of our saluation to haue the assurance thereof and comfortably to stand perswaded of the loue of God towards vs and of his sauing mercies in and through Christ Iesus for it is he that is the Comforter that was promised Iohn 14. 16. 17 Ephes 4. 30. to be sent vnto vs it is he by whom we are sealed vp to the day of our redemption he is giuen vnto vs not alone to be with vs but to be in vs that wee may haue him remaining with vs and
that failed him and his portion for euer Like as they who to day doe beleeue and haue now the comfort of their saluation which they doe much ioy in to morrow may haue their faith so shaken that they cannot beleeue as they did before and so the comfort and ioy of their saluation for the time may be gone but God is the strength of their faith and the vpholder of their saluation for euer who himselfe is so faithfull as though they cannot beleeue yet hee cannot denie himselfe Gods children haue learned therefore more to ioy in God who is the strength of their faith and the vpholder of their saluation then in the stedfastnes of their beleeuing or any assurance that they haue of the same their owne saluation If a man haue a rich and royal portion he is much pleased and delighted therein the Lord being the portion of his seruants and their chiefe treasure all their longing desire is to enioy him which if they can obtaine it is enough to them and that which their soules are fully satisfied in this is the making vp of their ioy their chiefest solace and their hearts onely delight Giue a man his delight hee asketh no more hee is then content Gods children thinke they want nothing so long as they haue him for their owne aboue all ioyes aboue all pleasures aboue all that their hearts can delight in they delight in the Lord and in his loue and fauour continually when they know him to be their God and father reconciled in Christ Iesus and doe feele his loue shed abroad in their hearts so as they know he loues them by tasting the sweetnesse of his loue which is better then wine such is the goodnesse and the greatnes such is the glorious excellencie of God his owne maiestie as the better he is knowne the more he must needs be loued delighted and ioyed in for his owne maiesties sake Gods children doe therefore loue God dearely yea they cannot but of force they must loue him so doe they loue him ioy and delight in him as they loue the habitation of Psal 26. 8. his house and the place where his honour dwelleth they loue as wee vse to say the very ground he goeth vpon they are neuer well but when they are with him their soule is a thirst for God euen the liuing God they vse to long for Psal 42. 2. Psal 84. 2. Cantic 5. 8. him euen to the very fainting of their heart and to grow sicke with the loue of him there is nothing they can lesse beare then his absence and for him to be estranged from them for any time it is as death to them to want his presence but they aske no more then to haue the light of his Psal 4. 6. countenance lifted vp vpon them for they finde contentment enough in him this causeth to them more ioy then the abundance of corne and wine and oyle though neuer so increased can Yea the louing kindnesse of God is better Psal 63. 3. 5. then is loue it selfe they are euer satisfied with the sweetnesse of his mercie as with marrow and fatnes This makes them to reioyce in the Lord alwaies and to reioyce in his strength Psal 18. 31. Psal 77. 13. Psal 34. 2. 44. 8. continually to praise him to make their boast of his praise for who is God but the Lord and who so great a God as is their God and who so gracious and good as he They are as I may say proud of their Master his greatnes and excelcencie being as it is many are seene to get them vnder great men to serue them A noble man thinkes himselfe honoured if he may but hold the basen to a King it may be the reioycing and counted for the greatest dignitie that the highest Kings in the world can be aduanced vnto to serue so great a God as is he there is no place in his seruice meane his Maiestie is so great there is none so honourable a Master as the Lord to waite vpon for his throne is prepared in heauen therefore doe the faithfull serue the Lord with gladnesse and much ioyfulnes of heart as thinking themselues greatly honoured that they may serue him neither doe they as mercenarie seruants only respect their wages and hire they shall haue for their seruice but they looke vpon the high dignitie the great worth and glorious excellencie of him they attend vpon whose highnesse and greatnes is such as that touching him it may well be said Worship him all ye Gods In seruing the Lord they neuer thinke any dutie sufficient nor seruice great enough that can be performed to so eminent a Master so mightie and so gracious a God as is the Lord for God is with such an affection with such a desire and minde to be loued serued and ioyed in that hee himselfe may be esteemed and reckoned reward great enough of his owne worship of all the loue that is borne to him and of the best seruice that any can doe vnto him otherwise hee that serueth God for any other respect then for the Prosper lib. sent Lords own sake serueth not so much God as that which by seruing him he aimeth at and desireth to haue CHAP. XX. Of the second dimension of ioy wherein they differ which is the depth of a deiected and disconsolate estate THE second dimension that the ioy of a true beleeuer exceedeth the ioy of a true beleeuers counterfeit in is in the depth of a deiected and low estate and condition whereinto they both as well the one as the other may at sometimes indifferently be brought which so happening the ioy of one vnsound in the faith is altogether extinct and can no more be had when distresse commeth vpon them they begin to mourne as those that had outliued all their ioyes But the ioy of a true beleeuer which is the ioy of faith it is either felt in it according to the power of faiths working as hee then can get to beleeue or it is vndoubtedly in the end fetched out of it and many times doubled afterwards for the little time that it then was ecclipsed Both of them may Psal 140. 10. be cast into a labyrinth of troubles and into a sea of miseries they may be in wofull distresse and brought to False ioy in sorrow doth sinke the state of the forlorne hope as wee vse to speake the one by biding the aduenture is blessed with such successe and scapeth happily out of danger when the other shifting for himselfe miscarrieth in all that he endeuoureth and so commeth short home in the end A true beleeuer True ioy riseth out of sorrow is neuer in such a sea of misery but he escapeth drowning and swimmeth safely out of it againe for hee is alwaies held vp as by the chin either by the strength and comfort of his hope which maketh him to reioyce in hope that hee shall be deliuered in the
others that place is most pregnant and cleere for this purpose where the Apostle writing to the Romans saith that being iustified by faith we not onely are at peace with God but also reioyce euen in tribulation Rom. 5. 3. knowing how many waies tribulation bringeth benefit and profit vnto vs as he there sheweth the particulars Indeed tribulations in themselues are troublesome and doe much trouble Gods children being as needles in the flesh which make men restlesse but if they were rightly considered of vs and the great benefit well valued that might be reaped by the same we should not need to be so troubled with them as wee are but should finde and perceiue that when they doe befall vs they bring no hurt at all vnto vs though a number as if they were venome are seene to flie from them if things were rightly taken as they ought to be we should soone see that the hand of God when it were so laid vpon vs were not a destroying but a deliuering hand not put forth to thrust vs frō him but a hand reached out to draw and pull vs more neerer vnto him and that as Gods iudgements are iust vnto all so vnto vs in particular it is of very faithfulnesse that he Psal 119. 75. causeth vs to be troubled who otherwise had been like to haue perished in our sinnes if troubles had not medicined vs to pull vs out of them againe If God will euer recouer a people that haue falsified their faith and broken couenant with him hee must take that course which he told his Prophet he would take with the backsliding people of the Iewes namely cause them to passe Ezech. 20. 37. vnder the rod and so bring them into the bond of the couenant againe The Lord by manifold afflictions vseth to nurture and schoole his children partly to preuent sins 1. Cor. 11. 32. Icr. 31. 18. to come and partly to humble them for that which is past The Lord is faine sometimes to put his children into the salt brine of afflictions and long troubles thereby to season them and to sweeten them and to sucke out from them the most stinking and rotten corruptions that doe breede in them that he may the better preserue them safe vntill his last comming It is well obserued by one that the euils which men call euils are helpers vnto good men to doe good withall and furtherers of them in the exercise of vertue As pouertie serues well to bridle Basil their lusts basenesse serues to humble their pride sicknesse to meeken their stoutnes and all manner of incumbrances to driue them vnto God Sicknesse and disease doth many times proue to be wholesome medicine vnto life for the making of it to be led much better when soundnes of health doth contrarily proue often the greatest sicknesse to the soule to make it much worse and to bring it at the length to eternall death Men vse to gather acquaintance of other neighbours and familiars by liuing long and conuersing much together with them but how long soeuer wee haue liued with our selues wee hardly can gather any good acquaintance with our selues or come to know our selues till wee haue been taught it in the schoole of affliction the rod of God is that which sendeth vs home to the house lodging and priuie chamber of our own heart example in Manasseth 2. Chron. 33. 12 who learned the way into his owne heart out of the dark cold prison lying in fetters and chaines which he could neuer learne sitting in his throne and glorious palace So the prodigall sonne being at home in his fathers house hauing the companie of ciuill men knew not himselfe but when all was spent hauing the companie of swine and beasts he was led into himselfe and began to know himselfe and to know then that hee was not at home Luk. 15. 15. 16. 17. when hee was at home but his troubles brought and made him to come to himselfe againe as the Scripture speaketh and so to be in his right minde for before hee was one besides himselfe Which things and the like being well considered may iustly cause vs not onely to bee comfortable and chearefull vnder our troubles but much thankfull for them as being true tokens of Gods fatherly loue for if wee should want them we were bastards and Heb. 12. 6. 8. not sonnes and as needfull promoters of our holinesse and better sanctification for God in chastening of vs aimeth at our profit that hee might make vs pertakers of his holinesse that wee might be holy euen as himselfe Heb. 12. 10. is To conclude then this point also as touching troubles befalling a good Christian which seeme euer to bring with them causes enough to hinder their holy reioycing and not to descend to any more perticulars but to muster all troubles together manifold and after a sort infinit and innumerable though they be and for an ouerplus of store for the making the heape the greater to put and to ioyne vnto them all other things also that may happen and befall to a true Christian during his whole life time I doubt not but a wise and vnderstanding Christian may be borne out if hee in some one or other respect should finde cause of some ioy in euery thing and of his holy reioycing in the Lord for his most gracious and most wise dispensation of all things that any way doe concerne him My ground and warrant for so saying is in that remarkable place and speech of the Apostle in his writing to the Romanes which for the great light and comfort in this behalfe that it doth giue foorth shining gloriously vnto vs out of the firmament of the Scriptures seemeth among other places of Scripture to be as the morning starre shining out of the midst of a cloud yea as the passing brightnes of the Sunne it selfe that lighteneth all things when the full and perfect day is come which to bee but remembred by vs is as the sweete smell of perfume and of the most aromaticall spices which haue power in them to comfort both heart and braine and which to be spoken vnto vs is as the sweetnes of hony in the mouthes of all men namely we know saith the Apostle there that all things worke together for good to them that Rom. 8. 28. loue God As if all things did conspire together in one to lend their common helpe to further this one and onely worke to see and take heed together that nothing more or lesse be done by any thing but that which may be for the most certaine and vndoubted good of a sound and true Christian as if they were all sworne to be true vnto him herein and were in such perfect league and friendship with him as could not be broken at any time yea and as if euery thing were so willing hereunto as al might be seene prest so chearefully to bestow their labour and take paines about this
neede so requiring yet neuer can it wholly be lost from them nor finally faile them for altogether but so is it found in the end to be restored againe with aduantage vnto them as that for their single sorrowes they haue double ioyes giuen them yea such ioyes as Peter calleth ioyes vnspeakable and glorious at what time they shall see cause to reioyce in their portion They may by their sinning against the Lord and by the prouoking of his anger against them haue the feeling of this ioy kept from them for a long time and their desired comforts so long withholden as may make their hearts to feare and to faint within them but as the Prophet Habakuk counselleth and Hab. 2. 3. giueth direction though it tarrie a little yet let them waite and hope vndoubtedly to finde it againe for certainly in the end it will come and it will not stay long and then the desire once so accomplished will much more delight their Prou. 13. 12. 19. soule and though they haue tarried for it long yet that will be verified vpon them at the last that the patient abiding Prou. 10. 28. of the righteous will proue gladnes in the end Though then the ioy of the faithfull may not be felt for a time yet is there no feare but it will be found againe afterward for their ioy is such ioy as is euerlasting in respect of the grounds thereof and which being giuen thē by Christ according to the promise he hath made none shall for euer be Ioh. 16. 22. able to take it from them any more The sun-shine of Gods fauour may for a while be hidden out of their sight but then as the Lord himselfe hath promised that though for a moment in his anger he hides his face yet with euerlasting Isai 54. 7. 8. mercie hee will haue compassion on them againe and turne their shadow of death into a most bright and chearefull morning Amos 5. 8. The ioy of a temporarie beleeuer how great soeuer it may seeme to be for a season yet as the seede sowne in stony ground it cannot be kept from withering in the scorching heate of hot persecution because it wanteth depth of earth and good ground to roote it on as not being Mak. 4. 17. grounded either vpon any stable assurance of Gods vndoubted Temporary ioy withers loue and rich mercy vnto him or vpon any good stedfastnes of his own loue to God back againe in thankfulnes for the same as who for that loue of God wherewith he seeth God to haue first loued him in Christ Iesus should bee made so farre to forget himselfe and to prize Gods glorie as for Gods cause to be found willing to carrie his owne life in his hand and to hazard the exposing of himselfe to any danger that may happen but rather raised and being grounded vpon some worldly some selfe and by-respects which failing and not falling out according to his owne reckoning and expectation then is his ioy also gone and he as much altered as if hee had neuer been the man The ioy of an hypocrite vanisheth quite away and commeth to nothing in time of tribulation How triumphing soeuer he was found to be before in his great reioycing yet when persecution and fierie triall doth come he groweth then to be most heartlesse and crest fallen of the sudden whosoeuer dare shew himselfe in presence then he will be sure to play least in sight at that time And no marueile though an hypocrite bee but a coward for what hath hee to trust vnto that might make him bold in whom nothing is sound and right as it should be who hath nothing but shewes in stead of substance And who will marueile if such a one being false to God though his heart deceiuing him hee proue false to himselfe also and if wanting such faith as is only able to giue him the victorie he be ouercome of feare that causeth him dastardly to flie the field and turning his backe vpon his enemies to runne the countrey Such kinde of persons whose faith doth so faile them and whose hope is vnsound in the time of trouble and aduersitie are like a man that is in the wilde sea in time of a storme without anchor or cable without mast or saile or any tackling to make shift with and helpe himselfe by who hauing no meanes left vnto him to vse for his succour and reliefe in time of such distresse as one dispoiled of all things but the expectation of death only what else can he looke for but to perish in that storme without all hope of any possible escaping These kinde of persons as they are left faithlesse so are they made hopelesse when they see their case to be thus helplesse and therefore ruine and vtter confusion must needes be their last end But the ioy of a true beleeuer as it hath better rooting True ioy lasteth and is grounded vpon a better foundation whence it springeth vp and taketh the beginning so is it of a more firme and fast abiding standing vnmoued what time the other is not onely shaken and wholly cast downe and then flourishing and seene still to grow greene when the Vinesoit vulnere virtus other not being able to abide the heate of persecution becommeth so sulged and blasted and so withered away as it wholly fadeth and in the end is quite brought to nothing The ioy of a true beleeuer ariseth and groweth out of faith which is vnfained whereof Christ is the author and the finisher and the holy Ghost is the worker and the framer of this blessed worke planting faith in the good ground of an honest heart and causing this ioy to spring out of that flourishing plant as the most sweete and pleasant fruite thereof for it is called the ioy 1. Thes 1. 6. Gal. 5. 22. of the holy Ghost and it is numbred among the fruits of the spirit Faith is the sure ground of this ioy from whence it springeth while by faith wee are perswaded of the loue and fauour of God towards vs in and through Christ Iesus into whom we being grafted and planted by our beleeuing doe come so to finde our selues to haue a most happie and ioyfull being in him which causeth vs not only to haue some ioy and reioycing but our ioy is made Ioh. 15. 11. full in him for there is no want in Christ but enough to be found for the making of our ioy full euery way for the fulnes of the Godhead and of all goodnesse is and dwelleth Coloss 1. 19. Ioh. 1. 16. in him that of his fulnes we may receiue euen this fulnes of ioy and of spirituall and heauenly consolation which he Ioh. 16. 24. himselfe willeth vs to seeke by prayer for to obtaine And so is the heart of the beleeuer filled with this ioy of the holy Ghost by Christ Iesus our Sauiour as it is more then the world or all the
and giuen vnto him the ioy of his saluation such peace and such ioy vnto him are as brazen boots to make him runne without feare through all briers and thornes that are in his way and through the sharpest pikes themselues of most cruell persecutions Of the truth of these things we haue whole clouds of Gods witnesses that the ioy of such as are true beleeuers and sound in deed in the faith hath still abidden with them as well in the time of their greatest triall as of their most happie and longest continued peace for such hath been found to haue been the ioy of Gods seruants as in their greatest troubles it hath caused them to find comfort yea and ease vpon the very racke it selfe some haue been so refreshed in the fier as if they had been laid vpon the bed of sweet roses Iames Bainham Act. and Mon. pag. 939. One burned at Bruxels p. 799. when they were but frying among the faggots many haue been seene to haue looked on deaths face with good assurance and to haue stood vpright in the middest of all other ruines that haue happened on euery side and so haue the holy Martyrs been rauished with ioy in John Bradford pag. 1474. and Cicely Ormes burned at Norwich Act. and Mon. pag. 1835. Cyprian willed his friends to giue the executioner for his paines 25. rials Thomas Haukes burned at Copehall pag. 1447. Ten Martyrs burned at Colechester p. 1822. their greatest sufferings as they haue not onely patiently endured them but most cheerfully and ioyfully embraced them kissing the stake to which they were bound rewarding the executioner that should put theÌ„ to death clapping their hands in the flame while they were a burning and that with as great triumph and kind of heauenly reioycing as the victorious souldier after his valour hath been shewed in the field commeth at length to be made a knight or as doth a king when he entreth vpon his kingdome and goeth to be crowned with such pompe and solemnity as may beseeme his kingly dignity They were comforted of the Lord with such inward ioy as some writing to their friends professed they were neuer so merrie in all their liues before some leaping for iow some for triumph would put on their scarfes some their wedding garment when they went to the fier One saith well That to be cooled in the shade is'a thing of no great wonder but to be refreshed in a hote fiery furnace is strange and admirable to bee cheered and refreshed with wine and oyle at banquets and feasts is not a matter so much worthy the speaking of but in prison persecution and trouble to bee refreshed and find comfortable cheering is a thing worthy both to be made of and maruelled at but thus hath it been with diuers Witnesse that famous Italian Martyr Pomponius Algerius who Pomponius Algerius his story pag. 857. found euen when he lay in prison in that same deepe and darke dungeon a very Paradice of pleasure and in that place of sorrow and death he found to dwell tranquillity and hope of life in that infernall caue he found heauenly ioy hee found ease and rest to his soule in his strait bonds and cold irons yea where other did weepe there did he reioyce and there had he boldnesse and strength where others through feare did tremble and shake and so he shutteth vp his excellent letter with as comfortable a farwell bidding his friends farwell in the Lord from the delâ—ctable Orchard of Leonyne prison But in reporting of these things which euery way Isa 53. 1. may seeme strange and incredible to a carnali worldling we may say and cry out with the Prophet Lord who will beleeue our report Doubtlesse it may well be thought that the ioy of the holy Ghost euen that ioy that Peter saith to bee vnspeakable and glorious wherewith the hearts of these worthy Martyrs were so abundantly replenished and the interiour heate of Gods loue in them The creature that serueth the Creator as it encreaseth his strength against the vnrighteous for their punishment so it abateth his strength for the benefit of such as put their trust in him Wisd chap. 16. 24. See Acts and Monuments pag. 1879. The history of Iohn Dauis Heb. 11. 38. wherewith they were fired within did much surmount the heate and burning of those fierie flames that outwardly did fasten vpon them the feruent zeale and burning of which fier within sustained them so in their greatest torments as they shrunke no whit nor gaue any place at all to such things which otherwise without that sustaining had been able to haue enforced them not only to haue giuen backe but to haue giuen ouer for altogether the cause wherein so manfully they stood without any staggering These things which men of renowne in former times euen the worthies of God whom worthily the Apostle saith the world was not worthy of haue abundantly tryed by their owne experience to haue been most true their cheerings and comforts hauing so farre surmounted their sorrowes and griefes in the middest of all their torments and paines as that when they were tried with the greatest tortures and put to the most painfull rackings and then offers made them to bee released they haue yet refused to bee deliuered so great was their constancy the ioy and the comfort that they had in their hope of obtaining a better resurrection these things Heb. 11. 35. I say are so high and doe so farre transcend not onely all sense by feeling but all height of reason by apprehending and conceiuing how possibly they could euer bee in the vnderstanding of any mortall man as that euen vnto Gods children themselues especially to such of them as are of the weaker sort who through frailty feare seeme to be very doubtful what they should do if times of triall should euer come to them that saying of Cyprian to his friend had neede in this case be againe remembred which was alleaged before Accipe quod sentitur antequam discitur Heare the report of that which better shall bee knowne by experience feeling then any can now learne or so well stand perswaded of by others telling or their owne hearing as well as did those blessed Martyrs find by their owne triall and proofe whom God called forth to the witnessing of his truth who of weake ones were made strong ones as the Apostle speaketh waxing valiant in battell so as though at Heb. 11. 34. the first they did quake and tremble as so many fearefull Hindes and Harts that were ready to runne for hiding and couert into euery thicket and behind euery bush yet when they were brought forth and put to the triall in deede the cause of God being hazzarded and pawned vpon their heads then were they found to be most chearefull and of courage inuincible their feare was then taken from them and they which before were wont to runne away quaking and trembling did then come
in against them If a child hath offended his father by euill doing and his father knowing it shall call him to an account for it it is not for the childe to goe and seeke how he may excuse himselfe by laying it vpon some others by telling this or that lye vnto him for that will but more offend him but his way is to downe vpon his knees to confesse plainly the fault to shew his griefe for it and to craue to haue it forgiuen This will soonest purchase pardon from his father and so being forgiuen he goeth away cleered of the fault This cleering the Apostle mentioneth twice in one verse in the same place and maketh it to be the last and blessed effect which all these graces together where they are found to be wrought will at the length bring foorth in him that truly doth repent and that is they will cleere him from all his sinnes There is no better cleering to bee got from sin then by soundly repenting that will cleere him before God who harh promised to pardon all the sinnes of such to take away all their iniquities to couer their transgressions and neuer to remember such their sinnes any more in such sort as if they should be enquired for they should not be found and if they should be asked after there should be none now if God doe iustifie who shall condemne Repentance is the best way of cleering any sinner in like manner before men who if he be once found to haue truly and soundly repented indeed and to haue giuen that satisfaction which in some cases is necessary to be giuen then let his sinne haue been neuer so grieuous they ought to forgiue it to cleere him of it and to vpbraid him no more by the same Sound and true repentance is the best way of cleering any sinner and of defending of him against the strongest accusations that sinne it selfe or Satan can lay in against him for though they can iustly lay to his charge that he hath done such a sinne yet hee can as readily cleere himselfe againe from that accusation by answering that hee hath vnfainedly repented for that sin and obtained pardon for the same which hee hath readie to shew for his lawfull discharge against all that list to challenge him or call him further into any question The sinner that hath truly repented for his sinne hath alwaies such an answere as this to make vnto Satan euen when he is most troublesome vnto him for such sins as cannot be vndone he may say vnto Satan Tell me not what I haue been and what I haue done but what I am and what I doe and what I would doe I was a rebellious sinner but I haue obtained grace truly to repent and to leaue my sinne soundly to be conuerted and changed from that I was and now to become a new and another man I am no more what I was and I would yet be better then I am There is a double kinde of cleering away sinne there is a cleering of the guiltinesse of sinne by pardon for the same and a cleering away of the filthinesse of sin by purging and cleansing sinne away He that hath committed sinne as well open before men as before God is to seeke to cleere himselfe as before God so before men by free acknowledging of the same humbling themselues for it and shewing themselues to haue truly repented of it The third grace caused by godly sorrow is indignation This followeth godly sorrow that men are set in a chafe and put into a heate with feruent anger and indignation against their sinnes and themselues for committing of them to make them fret in their mindes to be at defiance with sin and fall out with themselues for being so grossely ouer seene and as men when they are angrie one with another they will not stick to fall a railing one vpon another so are they ready to giue themselues hard tearmes to say What a beast was I what a foole thus to be ouerseene how was I bewitched I think I was mad as Paul saith he was mad in raging against the poore Church Yea how impatient such haue bin with themselues hath bin made to appeare by some outward gestures of smiting their bands on their thigh tearing their haire of their head and from their beards rending their garments which Ezra 9. 3. sheweth they could not keepe quiet with themselues And as for their sinnes by which they haue offended God there is nothing so deadly hated and abhorred of them as are they they can neuer more abide them their blood riseth and their hearts swell against them where euer they see them Neuer did Amnon more loath Thamar 2. Sam. 13. 15. after he had satisfied his filthie lust with her when he could not abide her presence any longer but commanded she should be thrust out of the doores and the doores bolted against her that she might come in no more insomuch as it is said the hatred wherewith he then hated her was greater then the loue was wherewith hee had loued her before then these true penitent seruants of God do loath and abhorre most those sinnes which before they were knowne to haue loued best so as they cared not if they neuer saw their faces more and it is an endlesse vexation and torment to their conscience but to thinke of them and of the vile euils that they haue cōmitted with them so as they can haue no rest till they haue rid them away out of their sight thrust them out of the doores of their hearts cast them out of their hands as things most loathsome that cannot longer be abidden and in detestation of them bid them get them hence barring vp all passages so to keepe them out as there may be no place left open by which it might be possible for them returning euer to get any entertaiment there againe Their angrie carriage towards their sinnes that haue deceiued them most is not vnlike the rage of some men when they come once to see how they haue been oft abused and vndone by filthie queanes and harlots that haue enticed them they then grow impatient and can no more abide them they are ready in defiance of them to spit them in the teeth to slit their noses and giue them whores markes and send them away disgraced that none may euer more be deceiued and abused by them but know them what they are So doe these deale with their sinnes they doe not only loath them themselues to spit in their faces thereby to shew in what degree they doe abhorre them but they cast all the shame and disgrace vpon them they can to make others in like sort to loathe them and not to be deceiued as they haue been by them they so brand and marke them that al may be warned to take heed of them and not to indanger themselues to bee mischiefed and spoyled by them This is that which the Prophet sheweth shall be
promises of the Gospell which is the word of truth are the proper obiects which faith hath Act. 24. 14. Mark 1. 15. respect to and is the ground it setleth vpon Therefore is the word called the word of faith the speciall operation Rom. 10 8. and working of it is to let the soules and hearts of those men in whom it is placed to know and to feele that they are now brought neere vnto God and haue fellowship Eph. 2. 12. 13. with him who were but strangers before and farre off by reason of their sinne that is to settle and stablish our mindes in a comfortable perswasion of Gods fauour and towards vs in and through Christ Iesus and that by him Gods heart for euer is so wonne vnto vs as nothing shall be able more to separate vs from his loue It quieteth Rom. 8. 38. and cheareth the heart with vndoubted assurance that whatsoeuer was the oddes and enmitie that was betweene God and vs before by meanes of our sinnes yet Coloss 1. 21. so are wee now receiued into fauour and so is all agreed and set thorough betweene God and vs that we are at Rom. 5. 1. Luke 2. 14. peace with God and God with vs. They that haue great ventures abroad are alwaies thinking of them how they may be got safely home they giue much for assurance they cannot sleepe till that be done their mindes are euer so running vpon them Of all aduentures there are none like to the aduenture that wee beare of our selues our soules and our bodies while we liue in this most perilous and dangerous world that they be got well home and be brought to eternall safetie in the end Now faith secureth our hearts herein and giueth vs good assurance that we shall neuer perish but haue in the end euerlasting Iohn 3. 16. life with God in Christ Iesus Faith setteth the heart at peace and secureth the conscience it giueth better and more strong assurance then any bond of the best Merchant though made in Statute-merchant nay then can doe the bond or assurance of any Prince though they should lay their Crownes in pawne or be bound in the forfeiture of their kingdomes For faith hath Gods truth laid in pawne for the making good the assurance and God hath bound himselfe in the forfeiture of his truth which he will not lose for the whole world and is vnto Gods maiestie of greater weight and regard then is the state of a kingdome to any Prince that he will be accounted no more a God of truth if hee faile in his promise This giueth vs boldnesse for the present to enter in before God euen into the holiest of holy places and to Heb. 10. 19. Heb. 4. 16. come boldly to the throne of grace that wee may obtaine mercie and finde grace to helpe in time of need But for so much as all this could neuer haue been effected or brought to passe for vs otherwise then that by the hand of some meete Mediatour this attonement might bee made and peace might be wrought for vs thus to reconcile vs vnto God And seeing that neither in heauen nor in earth there could any other be heard of or found that euer could be fit and able to vndertake and thoroughly and perfectly to goe through with this so great a worke of reconciling the world vnto God but he alone whom the Father had sealed who is Christ the Lord who is our Eph. 2. 14. Isai 9. 6. peace euen the Prince of peace Therefore the worke of faith is before it can thus iustifie vs and set vs at peace with God to seeke and finde out Christ for vs and to get the true and sauing knowledge of him yea to seaze and lay such hold vpon him as wee may apprehend him and embrance him for our owne appropriating and after a sort ingrossing him for our selues that so causing vs to reioyce with the ioy of Gods people in his fruition and to Psal 106. 5. glorie with Gods inheritance And with the Spouse in the Canticles wee once truly beleeuing with the heart imboldening vs in most ioyfull and gladsome manner to professe with the mouth as doth she in that place My Cantic 2. 16. 7. 10. beloued is mine and I am his and his desire is vnto me That thus hauing found and apprehended Christ embracing and holding him in the armes of our faith as our blessed Aduocate and attonement-maker vnto God we may so come before the Lord and treate with him for our peace as did old Simeon when he had Christ in his armes and Luk. 2. 28. 29. 30. his eyes did see his saluation desire the Lord then to let him depart in peace Yea we may then with lesse feare and much more comfortable boldnesse shew our selues in Gods presence and appeare in his sight then could Hester though neuer so well beloued of the King aduenture Hest 5. 2. to goe in before Ahashuerosh who did kindly accept of her when hee held out the golden scepter vnto her Yea farre more warrantably and safely may we bearing Christ with vs in the armes of our faith approch and come neere to the throne of the greatest maiestie of him that is the highest Lord and Soueraigne ruler of the world who hath prepared his throne for iudgement and shall iudge the world in righteousnesse reckoning vpon Psal 97. 8. 9. a more kinde welcome and gratious acceptation at his hands then euer durst the Patriarchs Iacobs sonnes shew themselues before Ioseph then Lord of Egypt though they did carrie their younger brother Beniamin in their Gen 43. 15. 16. 30. hands at the sight of whom the heart of Ioseph yearned within him and his eyes burst out a weeping that hee could not forbeare any longer but manifest himselfe and shew his brotherly affection vnto them and falling vpon their neckes kissed and embraced them forgetting and Gen. 45. 2. 3. 14 15. forgiuing all the iniuâ—ie and wrong that euer before they had done vnto him Thus yea farre more then thus yea farre aboue all that can be vttered conceiued or comprehended is that loue of God in Christ which he beareth to Eph. 3. 19. all the faithfull and wherewith he standeth most kindly and fatherly affected to his redeemed in and through Christ Iesus as to accept of their persons and be delighted Eph. 1. 6. Cantic 2. 14. Isai 63. 7. 9. Ierem. 31. 20. Hosea 11. 8. 9. Iohn 16. 23. with their presence so to be most affectionatly moued towards them in all fatherly kindnesse and compassion that he hath of them as also to heare al their prayers and to deny them nothing which they shall aske when they come to the Father in the name of his Sonne Yea so is the heart of God the Father wonne to al that truly do beleeue in Iesus Christ his Sonne as though Christ Iesus Ioh 16. 26. 27. himselfe should seeme not to
pray for them yet would he deny theÌ„ nothing Nay so doth it please him to vnbowel himselfe and to open and manifest the loue of his heart which he beareth to his children that as touching their good and concerning them he saith after a sort they may Isai 45 10. command him By all which it may appeare before wee can warrantably beleeue in God as reckoning vpon his fauour and loue to finde mercie at his hands for the pardon of our sinnes and our owne gratious acceptation with him or for the receiuing any blessing from him or any righteousnesse as from the God of our saluation wee Psal 24 5. must first get the knowledge of Christ Iesus and by faith seeke to apprehend him that being first ingrafted into Christ Iesus by faith and admitted to a holy vnion and communion â—ith the Sonne wee may haue fellowship with the Father and so be brought to God by him according Ioh. 14 6. as he is said to be perfectly able to saue all that doe Heb. 7. 25. come to God by him And this is that which Peter speaketh of when hee saith that the faithfull doe by Christ beleeue in God who raised him vp from the dead and 1. Pet. 1. 21. gaue him glorie that their faith and hope might be in God CHAP. V. The manner of knowledge of Christ with the perswasion that is necessary to faith Question WHat manner of knowledge is that which is necessary for vs to haue of Christ Iesus that so we may the better beleeue in him A. Not a confused or a generall knowledge Knowledge of Christ of Christ alone not a bare speculatiue knowledge of him and of the mysterie of saluation by him which is the best knowledge that the most haue of Christ which is yet but idle and vnfruitfull and auaileth Mat. 7. 21. Luk. 6. 46. nothing to saluation But a cleare and distinct knowledge of the mysterie of saluation in Christ Iesus as the same is reuealed in the Gospell whereby we may know assuredly that it is he and hee onely whom the Father hath sealed sent into the world that the world by him might be saued who being fore-ordained to this great 1. Pet. 1. 20. and blessed worke of mans redemption and sauing the world before the very foundation of the world it selfe was laid and promised to the Fathers as God spake by the mouth of his holy Prophets which haue been since Luk. 1. 70. the world began was sent of God when the fulnesse of time was come though being his owne Sonne to become Galath 4. 4. also the Sonne of man and to be made of a woman And as concerning the flesh to descend of the Fathers though from all eternity in himselfe he is God ouer all blessed Rom. 9. 5. for euer A person truly that hath no peere most admirable and wonderfull who is the only Phoenix in the world that hath no fellow euen as the worke was great and difficult yea very admirable and wholly impossible by any other euer to haue been effected about which hee was to bee employed which was the redeeming of the world and reconciling of man to God This will better appeare if we consider first that God himselfe was the partie that was wronged man was the partie that had offended God was to be satisfied man stood in need to be saued necessary it was that there should come satisfaction to God for man that man being saued Gods iustice might not be lost Now the infinite Maiesty of God being wronged there could bee no satisfaction made sufficient by any that were but finite none therefore could thus satisfie but God as none ought to satisfie but man For which cause our Sauiour Christ Iesus was the onely meete person that was to be imployed about this worke which vnto all others was wholly impossible who being God became also man and tooke our nature vpon him that as he was man he might offer the sacrifice and as he was God he might make it precious and conferre worthinesse and dignitie vnto it that it might euery way be sufficient that so by that one sacrifice Heb. 9. 26. 28. of himselfe once offered that being a sacrifice of a sweet smelling sauour vnto God he might satisfie God Ephes 5. 2. Heb. 5. 9. for man and become the authour of eternall saluation to all them that will obey him Secondly and as wee are to know that in person hee was right wonderfull and in worke no lesse powerfull yea most singular most glorious and excellent so are we to know that the offices were most high and honourable vnto which he was assigned and which he bare vpon him for the accomplishment of the same as being annointed of God to those offices of greatest dignitie and respect both before God and man of being our high Priest King and Prophet by whom we might be reconciled vnto God deliuered from the hands of our enemies ruled by his lawes guided by his teaching and shewed the path and way of life that so in the end we might bee saued by Psal 16. 11. him A high Priest indeed but made not after the law of a carnall commandement in a policy that was perishable Heb. 7. 16. but after the power of an endlesse life in the promise of a dignity that should bee euerlasting A King of greatest Apoc. 1. 5. and 17. 14. Heb. 12. 27. 28. 1. Tim. 1. 17. Luk. 1. 33. Maiesty and glory but not such a one as euer may bee deposed or put out of his throne not such a one whose kingdome can euer bee shaken but who is a King euerlasting and immortall and of whose kingdome and gouernment there shall neuer bee end A Prophet mighty indeed and in word doing such workes as no other Luk. 24. 19. Ioh. 15. 24. Ioh. 7. 46. man did and speaking such words as neuer man spake who was annointed to that holy function as well as others but yet with the oyle of gladnesse aboue all his fellowes Who receiued not the Spirit by measure as Psal 45. 7. doe others for it pleased the Father that in him all fulnesse should dwell of whose fulnesse we haue all receiued Ioh. 3. 34. Colos 1. 19. Ioh. 1. 16. Mat. 17. 5. Isa 42. 4. euen grace for grace him are we willed to heare and the Isles are to wait for his law Now we are to pray without ceasing that the God of our Lord Iesus Christ the Father of glory would giue vnto vs the Spirit of wisedome and reuelation in the true knowledge of him making daily more and more manifest this great mysterie of Christ Ephes 1. 17. which in other ages was not made knowne to the sonnes Ephes 3. 5. of men as it is now reuealed by the Spirit that wee may after this manner both know and acknowledge him Q. Beside the true knowledge of Christ in the description you made of faith
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
be done by such or to be conceiued of the estate of such a Christian that cannot haue such feeling of his faith and standing in the fauour of God after the manner as before sometime he hath had A. Such are to labour by iudgement to conuince and controle their abused sense and feeling who sometimes Want of feeling to their owne sense and feeling may thinke God to haue forsaken them Christ Iesus to haue quite left them and to be departed and gone from them when as yet he is still where he was and as touching his fauour and his loue vnalterable remaining still the same towards them that he was the alteration being found onely to bee in themselues by reason of the strong tentations that are vpon them Men are therefore not to measure their estate by sense and feeling for many times in naturall things reason is able to controle our sense as if I being in a ship that is driuen with a faire wind and tide doe saile by a Tower or Castle standing vpon a banke when I looke vpon the Tower as the ship doth swiftly passe by my sense of seeing thinketh that the Tower goeth away while I my selfe stand still in the ship but my iudgement and vnderstanding telleth me that it is otherwise in truth and that the Tower standeth still and moueth not but it is I and the ship that doe goe away from it though to my sense of seeing it seemes otherwise to be In like manner as touching feeling a man that hath but raging paine in one tooth or hath but a fellon on the vttermost ioynt of his finger or the paine of the goute onely in his toe though all his body should be sound and in good health besides he feeleth more the paine of that one little member of his tooth or of his toe then the sound health of his whole body beside though the health of the whole body be much more then is the paine of that one member In like manner doth it many times fall out with good Christians if they be indued and inriched with neuer so many good graces of Gods Spirit hauing true faith and ioyned therewith vertue knowledge temperance patience godlinesse brotherly kindnesse charitie hope humility meekenesse repentance and the rest that are linkes of that golden chaine wherewith the vertues are chained and linked one to another if it should happen not to be well with them in any one of the said graces according as these seueral graces of the mind as well as the seuerall members of the body may bee put out of their right frame and haue distemper and disease bred in them and brought vpon them though in the meane while it were neuer so well with them in all the rest yet is it found vsuall for them more to feele the disquiet of the distemper and hurt of some one of these graces so out of frame then to feele the content and comfort of the abiding in good estate of all the rest beside and to bee more grieued with the disease that is growne vpon that one then ioyed with the health that doth stil remaine in all the other As if a good man being sore prouoked and set vpon of the sudden should be so much distempered and put out of all patience as he should breake forth to much fury and rage in his hastie anger which is no better then a short madnesse and being come to his right mind againe his fit being once ouer for all that while beside himselfe he should then bethinke himselfe what he had done so would he bee out of conceit with himselfe he would be so cast downe in his owne eyes so smitten in heart so pricked in conscience so wounded in his soule with griefe for his sinne he would crie out and complaine for being thus ouerseene as that the distemper of that one grace of patience and the weakenes thereof which could then beare no more would more bee felt of him with griefe and work him greater woe and disquiet him much more then he should feele comfort or haue contentment in the good estate which all the rest did abide in beside and yet that one slip of his for a time is not so blame-worthie as is commendable the ordinary course of goodnesse constantly held on in the well-vsing and practising of other his graces wherein much soundnesse is found stil to be remaining And as among the members and parts of the body some are more necessarie then are others and so more hardly can be spared some are more dangerous to take hurt in or for any disease to breed vpon them because they are the vitall parts of the body such as is the heart the liuer and the braine which if they should be perished the life it selfe would be lost when such parts are affected men are found to be more troubled about the hearts of such and the diseases bred vpon them then vpon any other ther the partes of their bodies besides they are most suspitious and doubtfull of the recouering of them aboue that they are of all the rest euer fearing lest those hurts should not be well healed or those diseases soundly cured and recpiered againe As if one should haue among other the outward parts and members of his body his right hand so maimed as it should be in daunger to bee quite cut off and so lost and of all the inward parts should haue a disease breeding in him that should dangerously affect the heart which being a most vitall part euen the very fountaine and seate of life that doth send forth the vitall spirits and life it selfe to the other parts if that should be perished then the very life it selfe would vetterly be lost Much after this manner is it found to be with good Christians in respect of the differing graces of Gods Spirit which they haue receiued from God though all verie vsefull for the Christian life yet some are more absolutely needfull as being vnto the soule not onely the hand by which it worketh but as the heart which is the very receptacle and seate of life by which it liueth which if they should miscarry all would be lost such as is faith and loue and repentance vnto life If these should receiue any dangerous hurt or fall into any deadly disease whereof they should not be againe well recouered there must needs follow the vtter ruine of such a Christian When therefore their faith is mightily assailed and by the strength of tentation sorely shaken when their repentance is challenged not to be sound and such as it ought Oh then how solicitous is a carefull Christian about the hauing of these well cured and recouered againe how feareful and doubtfull is he lest these should faile him and neuer be holpen how doth hee enquire after the best Physitians to heare the best counsell that in this case may be giuen yea if a whole Colledge of Physitians should all meete together to conferre about his disease they
to their idle and their single sold faith and they runne away counter with this in their minde and this in their mouth the iust shall liue by his faith as though they had now found out such a way to heauen as doe what they will in all their life time they can neuer come short of the place that they seeme so to hunt for But they and their faith are like to perish together and their assurance is as sure to trust to as is a reede or broken staffe which will be sure to leaue them in the ditch when they trusting vnto it most doe reckon and looke to leape ouer thereby True beleeuers who know of Gods loue and fauour towards them indeed and apprehend thâ—se euerlasting sweete mercies of God in Christ Iesus which haue eternall life and saluation accompanying them whereof they haue good assurance giuen them and wrought vp in their hearts by their so beleeuing their soules being now satisfied as with marrow and fatnesse which makes them praise God with ioyfull lips they doe not receiue this grace of God in vaine but because they finde such mercie from God they feare him the more with a child-like feare which makes them awfully to serue him and willingly to performe euery good dutie vnto him Yea the loue of God in Christ Iesus constraines them to doe their Psal 18. 1. dutie and to professe with Dauid that of force they must loue God Now are not his commandements grieuous vnto them but their delight is in the law of God which they haue learned Iob to preferre before their appointed food The more assurance they haue of Gods loue towards them whereby they know God to bee their God and haue boldnesse to crie abba father vnto him the more surely hath the Lord their hearts ioyned vnto him in true loue againe they being tyed fast with the cords of his owne loue wherewith first hee loued them which causeth them reciprocally to loue him backe againe And because he hath giuen them the Spirit of adoption whereby they know him to be their father the more may hee reckon vpon the naturalnes of their loue and child-like dutie vnto him because hee now knoweth them as being so made by him to be his owne true children indeed whom he hath made partakers of his owne diuine nature setting 2. Pet. 1. 4. his owne image vpon them and giuing them a heart and disposition to be like minded to himselfe to loue that he loueth and hate that hee hateth euen to loue righteousnesse as their life and hate all manner of wickednesse which God doth most hate He may now reckon vpon them as vpon his peculiar ones to haue seruice done at their hands though others will doe none that they will stirre when others sit still and though others doe grumble and snuffe when they are spoken vnto yet for them to be found willing chearefull and vnwearied in their well doing CHAP. XVI How easie it is to get a false perswasion but difficult to attaine sound assurance of saluation which is another difference betweene them THe assurance of an hypocrite is of no such excellencie but it is easie to come by and may bee as soone light vpon as euer it is looked after for it is as refuse stuffe that lieth in euery mans way not worth the taking vp No marueile then that they are so full of it for of such rubbish there be cart load fuls ro be had in euery ditch and throwne out vpon euery dunghill which hee that hath vnderstanding to discerne between things that differ would rather throw from him then euer take vp though it lay in his way A wise Christian will rather emptie his heart of such idle conceits as these set so great store by if any such he found there then so to fill himselfe as with emptinesse and winde that will put him more to paine then profit him any whit Such Christians as these they are no sooner borne but they are growne men the first so soone as euer they begin to make any profession of Christian religion they attaine to their perfection so fast as they make any beginning they by and by know as much as any can teach them as to loue God aboue all things and their neighbour as themselues This they reckon to be all that can be taught them there is no more to be learned they know al are to be saued only by faith in Christ Iesus what need they any more they are now sure of their saluation for euer they will neuer doubt after It may be said of the assurance that these men haue according to that which goeth in the prouerbe it is soone ripe and it will be as soone rotten it is brought foorth at once like Ionahs gourd they neuer laboured for it no more then hee did for his gourd for such weedes as these idle conceits and fond fancies wherewith such sort of Christians vse to flatter their owne hearts they wil grow fast enough of themselues but as it is easily come by so it is as easily lost againe it may grow in one night as did Ionah 4. 10. his gourd and perish in another and then it will be with them as it was with him they will fret more for the want of it then euer they ioyed in their first hauing of it The good assurance of Gods faithfull seruants is very True assurance hardly gotten hard to come by The assurance of faith like faith it selfe as it is most pretious so it is most rare and not common to be found In this particular the truth of that which runneth in another prouerbe that is common is much confirmed that daintie things are deare things and things of most excellencie will not be attained to without great difficultie Great is the cost many of Gods seruants haue been at and hard hath been the labour which they haue taken about this one point of their assurance they haue sweat much and taken sore paines hereabout night and day doe they seeke it yea daies and yeeres haue they bestowed vpon it in seeking after it and yet hardly can finde 〈◊〉 and with much difficultie can euer attaine vnto it the Lord seeing it meete so to haue them exercised so to deâ—erre them and so long to put them off before euer hee will giue them to haue their hearts desire herein For he knoweth such to be the worth and excellencie thereof as it will quit well the cost they haue been at and pay well for the trauaile and paines they haue taken for the comming by it when once they shall haue obtained it hee holds it therefore at so deare a price that knowing what it cost them before they could purchase it they may the better esteeme of it when they haue it The Lord seeth well enough that the things we easily come by wee vse as little care for and as lightly to set by Neither doth the Lord vse to giue this to be had
difference to be both betweene the knowledge of one that is vnsanctified and vnsound in the faith and of him that is a true beleeuer whose heart is purified by sound and sauing faithâ— indeed and in like sort betweene the manner of their apprehending and laying hold of Christ for saluation As also no lesse difference to bee betweene the assurance and perswasion that either of them doe ground themselues vpon for the obtaining of life and saluation in Christ by meanes of such their laying hold vpon him Proceed now to declare what you thinke concerning such difference as may be found betweene the ioy that followeth heereupon and maketh glad the hearts of either of them once truly hauing or supposing themselues to haue good and warrantable assurance of their saluation A. Ioy and gladnesse which is an affection of the Difference in ioy heart that is deriued and springeth out of the loue and liking of a present good or out of an assured hope and expectation of some good that is to come wherby the heart is dilated and set out and the spirits therein stirred to liuelinesse and cheerfulnesse cannot but according to the measure of the apprehending of such a ioyfull obiect as promiseth all good contentment and pleasure to be found therein be more or lesse felt in the heart and follow abundantly when there is a full assurance an abundant and confident perswasion of obtaining so great a good as is indeed the greatest good of all that can be wished or hoped for or possibly may be looked for by any to be enioyed which is the euerlasting good of soule and body for euer whereby they doe not onely know they shall bee deliuered from the wrath that is to come but be made partakers of that glorious inheritance which is prepared for the Saints in light and that for the present their state is so comfortable and they so highly in Gods fauour at least in their owne consciences perswaded as of the children of wrath power is now giuen them to become the sonnes of God yea heires and heires apparant of life and glory with Christ Iesus This cannot but raise vp in their hearts great and abundant ioy yea ioy that is vnutterable and vnspeakable such as will make their hearts to dance in their bellies for ioy and merrines in the good liking they haue of this their so blisse-full an estate and most happie condition that both presently they now stand in and yet hereafter farre more fully doe looke for to enioy Now both these hauing such a perswasion they likewise haue and doe feele ioy in their hearts following therupon And the ioy is answering to the kind of assurance and perswasion that is had of so comfortable an estate and condition that doth cause the same And for so much as it hath been sufficiently cleared and made manifestly to appeare that there is as great odds and difference betweene the assurance of a true beleeuer and of a true beleeuers counterfeit as is betweene the boldnesse of faith and the blindnesse of folly betweene humble obedience in beleeuing what God doth promise and proud presumption in promising to themselues without any word or warrant from God what themselues alone doe fancie the causes being so differing and found to bee so farre at odds betweene themselues the effects rising from such causes must needs be seuered as farre asunder and differ as much the one from the other The deceiueable and vnwarrantable assurance of misbeleeuers False ioy fades cannot produce any better effect then a carnall lying a false and a fading ioy that is not to be trusted vnto but will vanish away and not be found nor felt in times of the greatest need when their beguiled hearts shall then most of all be left void of all sound comfort and contentment when trouble shall be hard at hand the greatest light of their ioyes is soone ecclipsed and ouercast with any sad remembrances and but the very heare-say of any trouble or danger towards them is able to dash all their mirth at once yea to strike them so as was Nabal strooken when his hart died within him and he became 1. Sam. 25. 37. as a stone Their smiles are but faint and heartlesse they may sometimes counterfeit a laughing gesture when yet the heart within taketh no such pleasure as they do make shew for they be but false and durelesse pleasures they vse to make themselues merry with in the middest wherof though they doe what they can yet their hearts for all that will be felt to be in heauinesse they may be full iocund and all on the hoigh for a time and yet by and by the case as much altered with them as euer it was with Belshazzer when he saw the hand-writing against him Dan. 5. 6. 30. what time hee was most merry in his cups and carowsings drinking in that wine which the swords of his enemies did soone draw out of his body againe for euen that night he was slaine then will their merrie Comedies bee turned into sad and heauy Tragedies their pleasantnesse into pensiuenesse their mirth into wofull mourning and they desperately sorrowing as those that haue out-liued all their ioyes they being for euer left in distresse and heauinesse when all ioy and gladnesse shall flie farre away Contrarily the stable firme and good assurance of the True ioy lasting other will beget breed and bring forth a sure solid spirituall and true lasting ioy which with a sweete and heauenly motion vâ—ill cause their hearts to reioyce in Christ Iesus as in their chiefest good and present good The nature of this ioy is to enlarge and exhilarate the heart and so much to affect him that hath it as it will cause him to exult and leape with reioycing This is not a halfe ioy a giggling from the teeth outward but a thorow and full ioy that affecteth soule and body spirit and flesh to make Psal 84. 2. Iob 35. 10. all reioyce together such ioy as will giue songs to a man in the night season euen such songs to God his people as in the night when a solemne feast is kept and such gladnesse of Psal 77. 6. Psal 30. 29. heart as when one goeth with a pipe as the Prophet speaketh Euen such ioy as is not only unspeakable to them that haue it and doe feele it but it is incredible to them that haue it not and doe but heare of it as who by their owne experience did neuer come yet to taste of the like Many thinke that good Christians are depriued of all comforts they haue no ioy nor gladnesse they know not what a merry life meanes they thinke for any to doe as they do is to liue but a mopish and melancholy life there is no cheare in their course But Gods seruants are allowed to haue their delights in this world to haue ioy and gladnesse of heart in this life as well as any others nay aboue and
thing as it were not easie to be discerned which were found to be formost or forwardest therein all things diligently working together one thing as well as another to worke good to them that doe truly loue God as if they had all their power and all their willingnes bent only vpon this to doe that man good but had no power nor any manner of inclination at all to doe him the least hurt in any respect at all as the Apostle speaking how hee stood affected to stand for the truth 2. Cor. 13. 8. and for the maintenance thereof said hee could doe nothing against the truth but that all he could doe was for the very truth alone Let this be apprehended and beleeued by such a man and then tell me if you can finde in all the world throughout a more ioyfull creature a more happier or a merrier man then is a true beleeuing Christian who standeth thus confident and comfortable in his perswasion that blow where the winde blow will it shall euer blow good to him This may to very good purpose in this behalfe be instanced in those things which were lastly mentioned and spoke of before namely the many troubles that may befall a good man during his life time which are things that the most make no small doubt of how possibly this can be true in them let vs therefore grant that changes and armies of sorrowes may come vpon such a man as Iob complaineth Iob. 10. 17. they came vpon him and let them come as fast one in the necke of another as did the messengers who came to bring Iob all the ill newes of the sundrie and many euils that were at once befallen vnto him one hauing no sooner Iob. 1. 16. ended the telling of such heauie newes as he came to bring but another at hand to tell one as bad after him yea for haste beginning his tale while the other was yet a speaking such a multitude of troubles comming so by heapes and rushing all at once so suddenly vpon a man may for the present not a little astonish and amaze a right good and sound Christian though otherwise neuer so well setled and knowne to bee a most constant and a most resolute man and may for the time as much disquiet and affright him as one would be much troubled yea in a manner wholly ouerwhelmed with dreadfull feare who trauelling alone in the twilight or in the darknesse of the night ouer New-market heath Gads hill or Salisbury plaine of in the most theeuish and dangerous places where the borderers were wont to make their greatest Inroads to rob and steale and carry all away before them that possibly they could set hand vpō should there of the sudden be ouertaken with a troope of horsemen that hauing followed after him should all at once come rushing in vpon him now in that case who would merueile if such a man were found to be much dismaied at that time and to tremble and shake with feare in euery ioynt of him for hee might well thinke being thus fallen into their hands at that time of the night and in such theeuish places too besides the losing of all that he had about him he were like neuer to die any other death but if in the meane time contrary to his expectation and beyond all that he feared these should be found and proued to be his good friends all that intended no manner of hurt vnto him but come in a meaning to comfort him and to doe him all the good that they can if his father or dearest friend hee hath hauing care for his welfare and knowing the dangerousnesse of the way that hee were gone should of purpose haue sent all this companie in haste to ride post after him that they might be a safe conuoy vnto him till they might see him set past all danger and safely gotten to the place whereunto hee were trauelling and if by reason of their comming thus suddenly vpon him they finding him to bee thus strucken with feare and trembling should for the better staying of him comforting and chearing of his heart againe all of them begin at once to tell him they meant him no manner of hurt but were all his friends who were come to doe him what good they could if one after another should begin to speake vnto him after some such manner as this I see you are much disquieted and dismaied by our hastie and vnlooked for manner of comming vnto you at this time but stay your selfe and feare you nothing you shall receiue no manner of harme by our comming we are al sent from your louing father who hath a speciall care of your welfare and would that no euill might come vnto you to the end that we might be with you beare you companie and see to you in this time of your neede that nothing might hurt you and as for my part I protest and sweare vnto you by a solemne oath that as I will do you no hurt so will I doe you all the good I can to stand betweene you and all your harmes for therefore am I sent and in token thereof for your better satisfaction and securitie loe here I doe vnarme my selfe and deliuer into your hands all my weapons that so you shall not need to feare any thing And while he were yet a speaking another should begin and say as much for himselfe and the third likewise and so all the rest till euery one had spoken vnto him after the same fashion All this being done wee may well thinke the case would be much altered from that it was with this man and a great change would be found in him now would he begin to reuiue and to be cheared againe that heart of his which was so much ouercome with inward heauinesse and skarred with feares and frights of the perils and dangers that were iminent before being now made glad for it selfe and all the fellow members beside would euen dance for ioy of this happie change of things and those chearfull spirits which before were retired into the heart as into the chiefe center of nature and had been there locked vp for a time with feare and affrightnes of that which was expected would breake foorth and issue out all againe vpon this occasion to giue a chearefull welcome and comfortable gratulation of that wherein they could not but take singular contentment and much pleasure and delight in yea so would this sudden and rare ioy occacasioned by this vnlooked for and vnexpected change rauish his conceit and astonish his heart as all would bee turned into nothing but much wonder and admiration then would he after a little recouering of himselfe out of that amazednesse and astonishment wherewith Nature it selfe before seemed to be benummed and after a sort dazeled bee ready to exult and leape for ioy euen clap his hands for gladnesse and sing for very ioy of heart then would he perceiue what loue his Father did
and scoffings which they delight so much in and if they doe not thinke fasting to be sweeter to the one then feasting is to the other though they should fare neuer so daintily fed with Plouers Quailes Pheasants and such other costly meats and most daintie dishes Now as there be some that cannot abide to bee called to this sorrowing and to heare of such mourning for their sinne there be others that would sorrow more abundantly and mourne more thorowly and in farre greater measure if they knew how it is the griefe of their hearts that they cannot bee grieued enough they are still complaining of the hardnes of their hearts because they relent no better are not more broken asunder they complaine of the drinesse of their eyes and of the dulnesse and deadnes of their affections that are not more moued for their sinnes to open themselues as so many fresh springs of sorrow abounding so in the heart that the head might be filled with water and the eyes made a fountaine of teares to weepe day and night for all their offences and things they haue done amisse They sigh and are sorrowfull in their very soules to perceiue what softnesse and tendernesse they find in their hearts readily to bee moued for any worldly matter falling out any thing crossely with them And on the other side how stony and flinty their hearts are felt to be when they would sorrow most for their sin and fainest get their hearts to melt with greatest remorse for the same True it is as one hath well obserued it were it to grieue at earthly occasions in things wherein we are crossed in the world here our affections will come to vs before we sent for them but to sorrow godly that is not so ready with vs we haue not our affections at command in that case our foolish hearts loue not holy mourning our hard hearts till God hath better softned them are farre from relenting How beit let such know this for their comfort if they doe mourne for the hardnesse of their hearts if they bee truly grieued because they cannot bee better grieued and desire yet more to be grieued and further to be humbled there is doubtlesse comfort and hope in such an estate for what is this but the smoake of true repentance whose sparkes are now new kindled in such a heart and though the fier thereof hath not yet gotten such strength as to flame forth with that hot burning and lightsome shining as may bee hoped for it will doe afterward in the due time yet hath our Sauiour promised hee will not for the present quench nor suffer to be put out Mat. 12. 20. such smoake as this but nourish it and cherish it and neuer leaue it till he hath made it to blaze out with a stronger burning And so much may bee enough to haue spoken about the making cleare of this point that it is absolutely needefull for euery one that would be brought to repent for his sinne that he specially labour for the humbling of his heart to get it much broken and contrite with deepe sorrow for the same CHAP. XXIX The diuers sorts of sorrow with the obiects about which they are conuersant NOw of griefe and sorrow thus necessary to bee found in euery kind of repentance there are two sorts the one is a godly sorrow or sorrow after God the other is a worldly sorrow conceiued for worldly respects and fleshly ends Godly sorrow is that sorrow which God himselfe is the authour of and Godly sorrow which is wrought by Gods owne Spirit in the hearts of his elect and therefore cannot but alwaies be pleasing vnto God It is called godly sorrow because it is more for Gods cause then for our owne caused more with disqueit Psal 51. 3. and griefe for the sinne that hath been committed then with the smart of the punishment for sinne either feared or felt It is a griefe for sinne because it displeaseth God which Zach. 12. 10. is made so much more to abound by how much more we apprehend and haue feeling of his fauor and his loue vnto vs in Christ Iesus This godly sorrow may be occasioned not onely by our owne matters but others matters may in like manner iustly cause this godly sorrowing when men can be grieued to see God to be dishonoured by others Deut 9. 28. Numb 14. 6. Ioshua 7. 8. 9. and crie out with Moses and Ioshua when they saw Gods glorious name was in danger to be blasphemed by the Heathē after the people hauing sinned God was stirred in wrath to bee reuenged and to execute heauy iudgements vpon them When Gods seruants with Dauid can put on sackcloth Psal 35. 13. in others heauinesse and their soules with Iobs can be in heauinesse for the poore weeping for such as be in miserie Iob 30. 25. Psal 119. 136. when mens eyes can gush out as did Dauids with riuers of teares because men keepe not Gods Law when they can mourne with those mourners in the dayes of Ezekiel for the abominations in the land All such kind of sorrowing is to sorrow godly and teares so shed are teares of loue and pitty to men and teares of zeale and pietie towards God Now this godly sorrow is the sorrow that is only proper and peculiar to the elect of God to all true beleeuers such as are truly sanctified indeed which causeth and bringeth forth in them that repentance which is vnto life by which they shall vndoubtedly bee saued in the end A worthy and excellent gift which God hath giuen to his elect as one of the Fathers hath well obserued That saith he which God gaue first for a punishment he hath Ambrose Peccatum peperit dolorem dolor contririt peccatum now turned into a blessing sinne hath caused sorrow and sorrow hath consumed sin like as the wood breedeth the worme and the worme consumeth the wood againe that is a happie sorrow that doth driue sinne away one teare of true repentance caused by this godly sorrow is worth a thousand sack-clothes of all hypocrites beside There is also another sorrow which the Apostle calleth Worldly sorrow a worldly sorrow when hee that sorroweth sorroweth as men of the world vse to doc that are wholly addicted and giuen to the world and not as men that are renued by the Spirit of God This sorrow is like to that spoken of by the Prophet Hoseah which makes men whine because Hosea 7. 14. the world is hard And this sorrow is common to all worldlings and indeed is but the sorrow of all hypocrites for they haue no better though they can better colour the matter then others and cast a fairer cloake of a pretence of holinesse to doe sanctifiedly all that they doe when yet their most spirituall actions are but carnall deeds and workes of the flesh Worldly sorrow may be occasioned as well by others matters sometimes as by mens owne when
done by the people when they are once reclaimed out of their way of erting and shewed the right way they were to take and walke in he saith they should not onely leaue worshipping of grauen Images care no more for them and doe them away but shew their indignation against them by defacing them spoiling the couerings of them teare and rend their golden ornaments defile that Isai 30. 22. that was about them and then cast them all away as a menstruous cloth with words of greatest abhorring and defiance spoken vnto them when they shall say vnto them Get thee hence This is that feruent anger and indignation that is caused by godly sorrow in the hearts of them that doe truly repent against all their sinnes which they haue committed and wherewith God so much hath been offended The fourth grace caused by godly sorrow in the heart of him that is truly penitent is feare a grace that is contrarie to securitie prophanenesse and all contempt of God This feare so it be vnderstood of a holy feare such as may beseeme a true seruant and child of God to haue may bee carried as farre and as wide as you will it hath included vnder it all that is to bee feared for he that is thorowly touched and wounded in his conscience with godly sorrow cannot abide carelesse any more nor remaine voide of much trembling and feare fearing for that that is past and cannot bee vndone what mischiefe and harme may grow thereupon fearing for that which through the hidden corruption of nature may be fallen into and committed yet worse then that which hath been done if grace be not in time begged and sought of God for preuenting the same fearing lest by this his falling into sinne God shall now be dishonoured his truth slandered the Gospel disgraced the holy profession euil spoken of and brought in contempt fearing lest his example in sinning should imbolden others vnto euill doing and should lye as a stumbling blocke in the way to cause others to fall offending the weake grieuing the good and opening the mouthes of the wicked to blaspheme fearing Satans malice lest he doe againe assaile him and set anew vpon him fearing his owne frailtie lest he should againe bee ouercome fearing lest God being displeased with him should with-hold his grace from him and lest being left to himselfe he should let the spirit be quenched in him and the sparkles of grace die out that were so lately but new lighted and kindled in his heart There is nothing that he may not in some sort feare of the things that are to be shunned and which he ought to be carefull euermore to preuent all that he can according to that A good man feareth alwaies and that is the best way to cause him to depart from euill Many labour to put away this feare but then they put away that which should breed their safetie and their best securitie in the end in this doing they lay the raines vpon the necke of their owne lusts being without feare to bee carried by them which way they take liking and then they were as good ride vpon a wild colt without a bridle there being no bridle to keepe men in from sinning if the feare of God be not found to be in them the feare of a wounded conscience is whereby they forecast all the worst things to themselues and labour to preuent them The fifth grace which godly sorrow causeth in the heart of him that is truly penitent is desire which is a grace contrary to that dulnesse and dead-heartednesse that sluggish and carelesse negligence that is vsually found to be with them that are neuer troubled about the estate they abide in and therefore they seldome or neuer are moued with any thing they haue dead hearts and feele nothing and their desires after goodnesse are as dead as their hearts so as they care for nothing But a poore grieued and humbled soule that is strucken and wounded in his conscience with the guilt of his sinne hee is made of desires he hath nothing but desires in him The Hart that is chased desireth not more after the water brookes then his soule is a thirst for God euen for the liuing God that he might see the light of his countenance lifted vp vpon him and so be receiued into his loue and fauour againe How doth his soule open it selfe in desire unto God after reconciliation with him for the obtaining of pardon for his sinne and that he might be refreshed with his mercies right soone euen as the thirstie and dry ground when it is chopt and dry gapeth and riueth for want of raine till it may be mostened and refreshed with showers from heauen What is there more in the longing desire of his heart for afterward then to cry out with Dauid Oh that my waies might now be made so direct as I might henceforth keepe the Commandements of God alwaies and that a new heart might be giuen and a right spirit renewed in him that he might haue strength to withstand tentation the next time and that measure of grace giuen him as by which he might be able to ouercome his chiefest corruptions denie himselfe bring vnder due obedience the rebellion of his will and rule better his vnruly affections that his life may be so reformed as God may be wel pleased the Church better satisfied he may haue more peace and sound comfort in his heart These and the like are the holy desires which a godly sorrow will cause in that heart wherein it is once wrought Such will complaine they cannot pray as others remember Sermons as others preuaile against their sinnes as doe others but they haue desires to doe all these and so they being of the number of them whose desires are still vnto goodnesse and who are euer hungring and thirsting after righteousnesse they therefore are pronounced by Christ his owne mouth to be blessed because such in the end shall vndoubtedly be satisfied The sixth grace which godly sorrow causeth in the heart of a true penitent is zeale which is somwhat more then is desire for it is desire intended and encreased This zeale is occupied either about that which is good with great and feruent desire after a most earnest manner for louing of it and hauing it better practised or about that which is euill with like desire to haue it shunned and abhorred It is a most earnest affection of the soule which cannot be kept in but breaketh through all and bewrayeth it selfe it is a feruency of spirit arising of a mixture of loue and anger causing men with all earnestnesse to stand for the truth and the maintenance of goodnesse piety Gods worship and honour and all things that may make for the furtherance and aduancement thereof And on the contrary so to be filled with griefe displeasure indignation and holy anger to see God dishonoured and the truth wronged or goodnesse any way to bee disgraced as Gods seruants haue not
been able to endure these things but their zeale about them hath euen consumed them as Dauid professed that his zeale had euen consumed Psal 119. 139. 136. him because his enemies did forget Gods word A true conuert then that is thorowly penitent for his sinnes whose soule melteth within him and as it were droppeth away Psal 119. 28. with heauinesse for his sinne where he thinketh how God hath been dishonoured by him what euill he hath done by the sinne he hath fallen into How doe his eyes gush out with riuers of teares when he considereth of these things his zeale compelleth him so to doe hee can doe no otherwise And as he is thus troubled about his owne sinne such is his zealous hating of sinne wheresoeuer hee findes it committed and done as his soule within him is vexed and tormented as was Lots from day to day in seeing and hearing mens outrage in wickednesse and all the abominable and filthy words and deeds of vngodly men on the other side how is the heart of such a one inflamed with the loue and zeale of the glory of God what a burning desire hath he that as God hath been dishonoured by him through his falling into sinne so hee might now bring some glory to his name by his rising againe from the same and by doing of things worthy of amendment of life labouring to keepe the commandements of God with zeale as hot as fier what an earnest care hath he ouer the good of his brethren lest any of them should be hurt by his example in sinning how ready is he found to be in his true zeale to God and loue to so many as he that way hath wronged to make them the best mends he is able and to giue them any satisfaction he stands not vpon his credit among men how that may be hindred neither cares hee for worldly shame so hee may be sure God may be honoured and well pleased by him He hath burning in his breast such a fier of ardent zeale as soone will consume all such trashie counsell if any such should be giuen so to let and hinder him and bring it so to nothing that as nothing it would be esteemed by him The seuenth and last grace mentioned by the Apostle which godly sorrow causeth in the heart of him that is truly penitent for his sinne is reuenge All the other things being done it doth not yet content a true penitent person he will not forgiue himselfe though God should forgiue him he would not spare his sin himselfe though God should spare him for it and neuer at all be found to smite him The reason why he is thus implacable and vnappeasable towards his sinne is for that he knoweth hee hath not the like enemie in all the world beside no not excepting the very diuell of hell himselfe with all his malicious working that possibly could doe him the like hurt and mischiefe as his sinne alone either hath or might haue done which so long as it is spared by vs and no execution seene to be done vpon it that sinne is all the while in hand with doing that against vs as may become our vtter vndoing for enough is done by it so long as it is contained and maintained as may cast vs out of Gods fauour for altogether and cause the Lord to take no more delight nor pleasure in vs but to hide his countenance and to withdraw the loue of his heart and his fauour from vs yea to incense his anger and cause the fier of his wrath to flame out vpon vs enough is done by it to set Gods Angels and men against vs yea the diuels of hell also and all other the creatures with them to become ministers of God his vengeance to doe execution vpon vs because we haue not done execution vpon our sinnes that they might not haue stirred vp such displeasure and wrath against vs. What child would not be reuenged of such a mischieuous and spitefull enemie as is neuer ceasing to set his father against him so as hee can haue no countenance at his fathers hands when he commeth before him but is the cause why the father looketh with a most irefull countenance vpon his sonne and is euer frowning and bending his brow vpon him in such sort as is intollerable and cannot be abidden yea is euer vpon the point of disclaiming him to bee his sonne and so for altogether to dis-inherit him All which is done by sinne against euery party offending Who could euer endure the mischieuous working of such a spitefull enemie and malitious make-bate as will be sure to worke a mans vnquiet at home and see that hee shall haue no long peace nor rest abroad but is euer running to the Iustice often to the Councell to haue him vp to the Starre-chamber yea preferring to the King himselfe many and grieuous complaints against him for which warrants are still out for him to fetch him coram that he can neuer rest nor abide in quiet by him if such an enemie could be knowne would not a man bee prouoked rather to die vpon him then not to bee reuenged on him to the full But such a despitefull enemie haue we of sinne which setteth all that it can against vs it being the greatest make-bate that is in all the world putting vs to more trouble then doe all the enemies we haue beside It is the onely cause wee can haue no peace nor rest in our consciences at home because it euer leaues there a sting of guiltinesse behind it which neuer ceaseth to torment vs. It breedes vs al the trouble the molestation and the griefe which we at any time doe meet withall abroad that is euer crying in the eares of the Lord against vs the cries thereof still going vp to heauen Whence it commeth that wrath oftentimes goes out from God and then whole armies of sorrowfull troubles afflictions crosses losses sicknesses paines diseases and death it selfe are sent out against vs and come vpon vs as ministers of his vengeance to execute such iustice as is meet for such offenders Will any one then maruell that a true penitent person that hath been much humbled and whose soule hath thorowly smarted for his sinne should carry such an vnappeasable hatred against it and be at such deadly fewd therewith as nothing can turne nor stay him from taking vengeance to the full vpon the same seeing by reuenging his sinne himselfe he knoweth he shall spare God a labour who 1. Cor. 11. 31. then will bee reuenged thereof no more Therefore is it that you shall see true penitent persons take the whip and rod into their owne hands and whip their sinnes starke naked not after a Popish fashion with opinion of meriting for the same but after a child-like fashion that mourneth before his father whom he hath wronged and wounded when hee knew not what hee did as one that was for a time beside himselfe and looking vpon him whom he