repenting for the same but to leaue him to himselfe that the falling into a greater sinne may by occasion of so great a fall be made to awake out of his slumber and be brought to a thorow and sound repentance for all his sinnes together while such a secure Christian thus sicke and diseased is committing of some great and hainous sinne the Lord who is his Physitian is in hand in the meane while with another worke of his owne namely to bee tempering of such a medicine as shall not faile to cure him the Lord taking the poyson of that sinne which he is a committing and making thereof a most soueraigne medicine it being the Lords manner as hath bin spoken before to cure sinne with sinne Now this worke which the Lord is in hand with euen at that time if it either can be seene by himselfe which is most hard so to be seene by any for the present time or can be shewed him by any other to be so a working hath matter in it sufficient to beare out a warrantable reioycing for that the Lord is a doing though otherwise there is most iust cause of deepe sorrowing and most bitter lamentation for that which already is done and is yet further a doing by his owneselfe in that thing CHAP. XXIII Of the second hinderance of ioy in Gods hiding his face and how that is made an occasion of reioycing vnto a true and sound beleeuer THe second maine point about which especially doubt may be made how a true beleeuer may alwaies haue ioy and reioyce in the Lord is in regard of Gods owne dealing towards vs and that either in regard When God hides his face of his withdrawing himselfe from vs by hiding his face or in regard of his comming neare vnto vs by smiting vs with his hand Touching the first it is true there is nothing more grieuous and fearfull then to bee forsaken of God and therefore God himselfe saith Woe vnto Hos 9. 12. you when I shall forsake you for if God bee our light our confidence and our comfort and if all our happinesse be in him then to be forsaken of God is to be depriued of all true comfort to be left to all misery and to be cast as into a whole sea and gulfe of desperate sorrow and into very hell it selfe the fauour of God being better then is life it Psal 63. 3. selfe A man were better bee out of his life then out of Gods fauour But it may be demanded with the Apostle doth or will God at any time cast off his people and it may Rom. 11. 1. be answered againe with the same Apostle God forbid God will not cast away his people And as the Psalmist saith he will not forsake his inheritance for so hath God Psal 94. 14. Heb. 13. 5. himselfe said I will neuer faile thee nor forsake thee True it is God somtimes for a moment in his anger doth hide his Isa 54. 8. face from his children and carryeth the matter of his good will towards them so closely as they can know of no fauour that he beareth them it not being betweene him and them as it was yesterday and yesterday when Psal 90. 13. he is found to be vnto them as a passenger and as a stranger that tarryeth but for a night then there is hanging about him and crying with Moses and the people Oh God returne be pacified towards thy seruants then there is entreating and praying with Dauid Goe not farre from me Psal 22. 11. Psal 119. 8. O God for trouble is hard at hand and forsake me not ouerlong Oh God Yea the Lord himselfe seemeth to rise vp against his children and then there is crying out My God my God why hast thou forsaken me Thē Sion mournes and Psal 22. 1. complaines the Lord hath forsaken me my God hath forgotten Isa 49. 14. me But this hiding of Gods face is but a fatherly frowning for a time to awe his children the more and breed the better circumspection in them for afterwards when God doth forsake his children that forsaking is neither fully nor finally for euer He many times hauing forsaken them doth tarry long before he doth returne to them againe he holds off till he can hold off no longer that so he may make his children feare the more to fall out with him againe But it is a sauing feare that keepes vs in that state as we shall not need to feare anymore and it is a profitable vexation and anguish of the soule that bringeth rest thereunto for euer after Though the Lord may seeme somtimes to goe away and to hide his face yet he neuer taketh such a farwell of them as meaning Ioh. 16. 7. 22. no more to come at them But as our Sauiour Christ about the time of his departure comforted his Disciples by telling them it was expedient for them that hee did goe away assuring them that though he did goe away yet hee would see them againe and then they should haue the greater ioy yea their hearts should so reioyce as none should take their ioy from them So may it in some other respect be truly said in this case that it is somtimes expedient for Gods seruants that their heauenly Father doe hide his countenance from them withdraw his presence and goe away especially when that through their too great vnthankfulnesse and securitie they begin to play the wantons too much and it is found with them according to that which runnes in the prouerbe Too much familiarity breedeth contempt then it is time for the Lord to hide his countenance for the better awing of such then doth need require that such be made sorrie and left in heauinesse for howbeit this is euer but for a time I will goe away Hos 5. 15. saith the Lord and hide my selfe till they seeke me in their affliction they will seeke me diligently the Lord looketh for certaine to heare from such when they are in affliction but howsoeuer he doth go away yet may it truly be said to such as our Sauiour promised to his Disciples he will surely come to see them againe and their hearts shall reioyce with such ioy as none shall take from them when they shall once see his face and know his face againe and perceiue the rayes of the bright countenance of God to shine vpon their darke and cloudie hearts what light of comfort will not that bring to a poore distressed soule euen more ioy then corne and wine and oyle though neuer so encreased can possibly cause to be felt And this is that which the Lord promised his people that though for a moment in his anger hee Psal 89. 32. 33. hide his face yet with euerlasting mercy he would haue compassion upon them Yea when the Lord himselfe seemeth to be in greatest displeasure so as he doth visit the offences of his people with the rod and their sinnes
vse and practice of it al the dayes of their life and therefore the extraordinary repentance of hypocrites with whom the ordinarie is euer wanting especially that also being sickly and faulty as it euer is is like to stand them in very little stead which can no way bee allowed to be repentance vnto life which were safe for any to trust vnto Againe the repentance of a true conuert differeth from that of an hypocrite in the whole body of repentance and frame of it as it is compact and made vp together and in the seuerall ioynt parts and members if it if they be a part considered and so taken asunder they differ in the obiect which either of them doe most respect and are most occupied about they differ in the effect which they worke and which either of them doe bring forth they differ in that which causeth either and in that which is caused by either The words for repentance vsed in the new Testament are two the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commeth of a word that signifieth as much as for one to come to his right mind to be wise at the least after some ouersight to recouer ones selfe it is after-wit or after-wisedome so called because the children of God take warning by the Spirit of God to be wiser after they haue once been ouerseene and beguiled through the deceitfulnesse of sinne this hath in it a godly sorrow with hope of Gods mercy truly and wisely conuerting all the powers of the soule and causing a through change in the whole man from sinne to righteousnesse and so it becommeth repentance vnto life And this is properly the repentance of true beleeuers and of all such as shall be saued for it is sound repentance and hath the perfection of parts in it though not of degrees The other word vsed in the new Testament to set out repentance by is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming of a word that signifieth to bee sorrie after a fact committed to bee heauie and pensiue to be vexed and grieued for it it is after-griefe because sorrow and griefe pensiuenesse and heauinesse of heart vexation and trouble of conscience vsually doe follow vpon the committing of some hainous sinne This may be without any conuersion or change of a man to make him better this after-griefe may be without that after-wisdome which brings a man to his right mind againe but the other is neuer without this but hath it alwaies included in it for it is sound and hath the perfection of all parts in it This may bee alone without the other which yet is the chiefest part of true repentance and therefore it is vnsound and vnperfect repentance and so vnprofitable and vnauailable euery way to saluation and this is indeed properly the repentance of hypocrites and may be the repentance of all manner of reprobates This is that repentance that Iudas had for the Scripture saith of him that he repented but with this Mat. 27. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance he went to the halter and so from thence vnto hell fier Thus the repentance of true beleeuers doth differ from the repentance of hypocrites in the whole frame and body of repentance when all of it is taken and considered together CHAP. XXVIII How they differ in all the parts of repentance seuerally considered in their sorrow for sinne and the effects of it where also is shewed the necessity of sorrow in Repentance THey differ also in the parts and seuerall members of the whole they being looked on apart and considered asunder There is in true repentance a sorrow for sinne which is the first occasion of a mans repenting for if a man had not his heart troubled for that he had done he would neuer repent and change his couse then followeth a turning from sinne and a bearing out of fruits that may be worthy of amendment of life Our soules by sweruing from God and going out of the path of Gods Commandements breed their owne sorrow and bring painfull griefe and vexation vpon the heart such as many times hardly can bee endured like bones that are broken or out of ioynt cause heauie dolours to the body and paine intollerable and the longer they abide so not well set and put into socket againe the more painfull is the aking that is felt therefrom so is it with the wounds that doe pierce the soule they will neuer leaue aking till some good meanes be vsed for the well curing of them Sinne which is as a serpent carrying his sting in his taile after it hath been once committed leaueth such a guilt in the conscience that is as painfull to be felt as is the sting of a Scorpion that is dashed into the flesh or the biting of those fierie serpents in the wildernesse that did torment them with extreame paines as if fier had been burning in their flesh Sinne is like a most venomous serpent and draggeth a long taile of punishment after it where euer it becommeth God hath tied together as with fetters of brasse the pleasures of sinne and pains of punishments and plagues for sin he that will haue one must haue both they that will sowe iniquitie shall be sure to reape affliction much smart much griefe much sorrow of heart will alwaies follow after the sence of the guiltinesse of sinne cannot bee felt but the heart will be made restlesse and it will disquiet all the peace thereof causing those painfull dashes and heauie compunctions in the tender soule as hath forced out those lamentable voices and sorrowfull outcries Men and brethren what shall we doe to be saued And without such bitter griefe and sorrow of heart that may force vs thus to cry out yea to roare like beares and mourne sore like Isa 59. 11. 12. doues we may doubt of our repentance and can haue small hope of obtaining any forgiuenesse or pardon for our sinne as well as may any woman hope to get to bee deliuered of her child while she is a sleep or in a dreame without euer enduring any further paines or trauell vsuall to all women in their child-bearing as for a sinner to be freed and deliuered from his sinnes without the sorrowes the painfull throwes and pangs of thorow and vnfained repentance whose working is many times felt so forcible vpon the heart as it is ready to ouercome it and make it for a time vtterly to faint Sinne will not be got away without a great deale of sorrow and griefe and that of such sort as must breake and bruise the soule and grind the very heart to dust and to powder Sinne sticketh so fast to and is so baked on as there must be rubbing hard to get it off Wooll is as fit to wipe away pitch or birdlime as an ouerly sighing or slight saying Lord haue mercie vpon mee will get sinne done away who so doth goe about by truely repenting and humbling of themselues to doe away their sinnes shall find sinne
euer haue giuen such a hard sentence of either of them Question The question then from hence may be how farre a man may amplifie his owne weaknes vnworthines without preiudicing the truth Answere For answer hereunto we are to know that as an act of iustice differeth from an act of charitie so the sentence of iudgement differeth from the sentence of affection and sense an act and deed of iustice wee know must goe by a straight thread without swaruing any way at all but an act of charitie hath latitude or breadth as the health 〈◊〉 a mans bodie hath and the Zodiack Circle in the heauens within the extreame whereof the Moone is neuer out of her right course though she moue not euer with her Center vnuariably vpon the ecclipticke line Now in the practice of repentance which is an immediate act of the affections men may according to their feeling make their faults and the reuengement thereof with the most rather then with the lest and yet be within the compasse of the truth of their conceiuing and feeling though beyond the extent of the truth of their sins in themselues exactly considered according to the practice of Zacheus Luke 19. 8. who repenting of his getting goods vniustly said he would giue half of his goods to the poore which thing though an act of repentance will allow a man to doe yet an act of strickt iustice and iudgement will not designe and inioyne a man to doe so much Zacheus repenting said If he had done any Leuit. 6. 5. man wrong he would restore him fourefold which was more then the Law would haue required An indifferent and vpright Iudge comming to iudge betweene two sinners must iudge according to the truth of things neither more nor lesse but a repentant person comming to iudge of himselfe hee iudgeth with the hardest according to the truth of that he doth conceiue and feele to be in himselfe so in the act of charitie a man thinketh best of others and worst of himselfe as wee see in the Apostle Rom. 7. 24. who in true sorrow for his sinne cryeth out of himselfe Rom. 7. 24. expounded as of a most wretched man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a double compound vsed when one would most disgrace a man now we know the Apostle had not committed any so hainous a sin after his conuersion for in his apologie for himselfe Act. 23. 1. he saith that in all good conscience he hath serued God vnto that day and 2. Cor. 1. 12. he saith that that was his reioycing euen the testimony of his conscience that in all simplicity and godly purenesse he hath had his conuersation in the world c. Now according to this president set before vs in that which was thus done by this blessed Apostle is the course and practice of true conuerts that are throughly humbled and cast downe with sorrow and griefe for their sinnes there is none that will thinke more meanly of them nor any that will cry out more loudly against them then they will thinke meanly and abiectly of themselues and cry out with a note higher then they that are loudest against them for their vnworthines and euill doing And Qui sibi displicet in vitijs deo placet Bernard indeed the more abiect that any true penitent seruant of God is in his owne account so hee ende in faithfull humility and not in stubborne desperation it is the better And so much may serue to haue been spoken for shewing some differences betweene the confession of sins made by hypocrites and those that are sound conuerts and true penitent persons Now as touching confessing of sinnes in geneall when Confession in generall we are brought vpon our knees before the Lord to confesse acknowledge our sins vnto him though we may be specially moued thereunto by some one or some few later grosse and grieuous sinnes committed and fallen vnto by vs yet is it meet that we rest not alone in the consideration of that one or those few sinnes so lately committed but by meanes thereof to take occasion to find out our other sinnes also and them all if we could by which in former time we transgressed and offended that all may be repented of and wee the better humbled for them As when one lighting a candle to goe seeke some one thing that he misseth by meanes of that light and seeking doth finde another yea many times many things that were ouercast and in a manner quite forgotten As a worthy man hath wisely obserued out of the practice of Dauid that being checked by Nathan for one grosse sinne lately committed and by him done he comming to make his repentance for it thinketh of more and neuer resteth till he come to the root of all to be humbled for his Originall sinne as well as for his actuall Psalm 51. as in that penitentiall Psalme composed by him is euident to be seene so is it meet that when by meanes of some grosse sinne lately or lastly committed our consciences are so wounded and our hearts so pierced and smitten thorow with sorrow and griefe as there is no abiding for vs longer to deferre and put of our repentance and humbling of our selues before the Lord for making our peace with him that wee take occasion therefrom to suruay and ouerlooke all our wayes to cast ouer the day-booke of our whole life to see what Items the Lord hath against vs and what arrearages we haue runne into by our transgressing his most righteous lawes and to goe so farre backe in searching and trying our wayes and Iob 14. 4. Psal 25. 7. well considering them in our hearts according as the Lord willeth vs to doe by the mouth of his Prophets Lam. 3. 40. Hag. 1. 5. 7. vntill we come with Iob and Dauid to bewaile the very sinnes of our youth and to aske mercy for them yea vntill we come to the head spring and fountaine of our Originall corruption and to gage the very belly and wombe of sin in our first conception and so acknowledge that with all the rest vnto God as particularly as we can labouring to breake our hearts for them all ioyntly and seuerally that so our hearts may fall into the more pieces there being the more stroks giuen to the same by the more sinnes we can remember to haue been committed by vs vntill our hearts may be so smitten and so contrite that they may be as if they were grownd euen to dust and powder for the which purpose we must narrowly search and sift our selues vnto the which course the Prophets haue so much and so often called Gods seruants by their earnest exhortations Zeph. 2. 1. Now albeit we be willing to take knowledge of all Of speciall sins our sinnes in generall yet are wee most to humble our selues to aske mercy and seeke reconciliation for our speciall sinnes whereof we are guilty if we can gesse which they are that God
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
reprobates that are sure to be damned A. It is most true that you say this grace of faith is of an inualuable worth it is the very hindge vpon which the gate of heauen turnes which openeth it selfe to giue entrance to euery one that hath it but alwayes stands shut keeping them out that come without it Worthily therefore did the Apostle enioyne this vnto vs to giue all diligence to make sure worke about our faith proouing and examining our selues how the case standeth with vs touching the matter of our faith and true beleeuing for he knew full well that faith of all other the graces of Gods spirit is a grace most necessary to bee had of euery one that desireth to be saued and that it is well worth the looking after and labouring for if happily with all our labour our looking and our seeking it may be found and light vpon for it is a pearle of that price that who so is a wise Merchant will sell all that euer he hath to purchase and to get it It is a find-all and a Iewell of that worth and value as who so knoweth it will neuer giue ouer seeking till he hath found it for he that findeth it is made for euer by it in finding it he findeth life and is sure for euer to be saued by it Such may reioyce indeede with the ioy of Gods people and glory with Gods inheritance yea they may reioyce and triumph for euermore and not onely themfelues but call in others of Gods seruants to reioyce together with them and praise God hartily for his mercy this way shewed vnto them vpon more waighty and iust occasion then did that woman mentioned in the parable in the Gospell who lighting a Luk. 15. 8. 9. candle and sweeping her house and finding her Groat called in her neighbours to reioyce with her because that her Groat that was lost before was now found againe Neither is it more comfortable then it is possible to haue this effected that by prouing we may finde that we haue true faith and so by consequent come to haue assurance of being saued otherwise should we neuer be Faith may be knowne commanded thus to endeauour to goe about to doe it for howsoeuer vnder the law precepts were giuen of things that were impossible that wee might know our owne weaknesse yet vnder the Gospell precepts are giuen of things though hard to be done yet of things that possibly may be done and well may bee attained vnto that the power of Christ his grace may thereby be made the more manifest and the better to appeare as when we are commanded to beleue and to prooue and to try our selues whither wee truly doe beleeue But though it be true that faith by searching may be felt and found out being once vndoubtedly had that it cannot finally and for euer be lost againe yet it is as true that through the default of the hauer neglecting to vse the meanes to haue it goe well with his faith whereby the vigour of it and liuely operation and working of the same may be shewed forth the comfortable feeling of the presence of faith may be so lost to such a man and through his no better Feeling may be lost looking to it nor looking after it so may faith it selfe be to seeke as if neither were at all nor neuer had been before in such a heart neither will the comfort of it be had againe nor faith it selfe be euer light vpon and discerned to haue any residence or certaine being there tillby a long labour of seeking looking ransacking and searching all the roomes and corners of the heart all the courses and carriages of the life hauing also the light of best direction out of the word of God lighted vp vnto vs for our furtherance herein the same may happily at length be discerned where it is remaining and to haue though in weake manner yet still a true being which may seeme in some sort to be exemplified by this phrase and manner of speaking thus vsed by the Apostle willing vs to proue our selues whether we be in the faith and againe to examine our selues and to know our selues doubling and re-doubling the charge vpon vs. Which may giue vs to vnderstand that as false faith may easily without good examination and triall be taken for true faith so that true faith it selfe is not so readily to be discerned vnlesse there bee some narrow search and triall made about it and proofe to finde it out for otherwise what need should there be of all this prouing examining and trying whether we be in the faith or not which the Apostle heere so earnestly doth enioyne if it were obuious and a thing alwaies ready to be found out and receiued by vs CHAP. X. Two things propounded first the differences betweene sauing and sauelesse faith and how farre a reprobate may goe in faith secondly the notes and properties of true and precious faith and here the maine difference is entreated of Question IF you would then but resolue me of these two points first what bee the chiefest and plainest differences betweene sauing and sauelesse faith which is a faith of no worth nor validitie to doe them any good that haue it and trust most vnto it but with which they may and vndoubtedly shall certainly perish if they labour not and seeke not after the hauing of a better Secondly for the better discerning of that which is precious faith indeed euen the faith of Gods elect to shew what be the vndoubted notes and markes whereby a man may know assuredly that he hath it I will trouble you no further to make any longer discourse about this point of faith but rest in that which already hath been said and set downe concerning the same this onely being more added which I thus doe entreate and request to be done A. I will not be vnwilling to do the best I can herein and plainly to shew what I thinke concerning either of them And to begin with the first Among all other the True and false faith differ differences betweene good and bad faith there is none that is a mainer or a greater difference none that from the first to the last keepeth them further asunder or causeth a more generall or vniuersall disagreement a more stronger opposition or a more direct and plaine contrariety betweene them then is the truth of the one and the falshood of the other the one being sound and vnfained the other hauing guile in it and coloured with much counterfait dissembling that may be found to bee in it And these two differences and contrary qualities doe alwaies keepe the fences seuerall betweene them as howsoeuer there may be a very neere neighbour-hood betweene them a bordering and an abutting of the one hard by the other yet can they neuer commune together nor the one be suffered to come within the other by meanes of this strong fence and partition wall that from
lees of fat things full of marrow of wines on Isai 25. 6. the lees well refined The Lord his table being furnished as the royall table of a King at the mariage of his Sonne Matth. 22. 2. with the sweete bread of the finest of the wheate euen the bread and manne of God that came down from heauen Iohn 6. 58. and with wine of the grape of a most noble kinde that is with the pretious body and bloud of our Sauiour Christ Iesus There are they so abundantly satisfied with the fatnes of Gods house and the Lord doth make them Psal 36. 8. Psal 65. 13. 14. so to drink their fill out of the riuers of his pleasures there that they cannot but bee merrie and much reioyce yea sing for very ioy of heart And the effect of their true feeding vpon this spirituall nourishment and of the comfortable refreshing they feele themselues to be cheared withall after they haue sucked and been satisfied with such hony combes of all Gods mercies as they haue found and plucked out of the carkase of that dead Lion of the tribe of Iudah doth as manifestly appeare in the carriage of their liues following which is sufficient to shew they haue fed in deed and not in phantasie while their spirits are found to be reuiued in them they waxing lusty and strong thereby fat and well liking and fresh in doing dutie and in bearing out their labour as strong men in Christ Iesus and the eyes of their vnderstanding so cleered and made lightsome to see their way and to vnderstand Gods will that they may know how to walke and please him as euer the effect of Samsons drinking of waters after his great thirst and of Ionathans tasting of hony after his great wearinesse was seene and perceiued in the refreshing of either of them thereby Of Samson it is said that his spirit came againe and he reuiued after his great thirst when once he had drunke of that water which the Lord caused to flow out of the hollow place of the iaw Iudg. 15. 19. with which he slew so many of the Philistims And of Ionathan it is said that when he and all the people were faint with much fasting his eyes were cleered and inlightened after hee had once dipped the end of the rod that was in his hand in an hony combe and putting it 1. Sam. 14. 27. to his mouth had tasted of the same Though a temporarie beleeuer may be said to apprehend and lay hold vpon after a sort of the promises of saluation and vpon the merits of Christ for saluation yet there is guile also in this for both it is vpon wrong grounds misapplying the promises and after a wrong manner more laying hold vpon the merits of Christ then vpon Christ himselfe and therefore laying hold vpon the streames and missing the fountaine whatsoeuer their comfort may be for a time yet their hearts at length are as the drie cisternes that want water because they are cut off from the fountaine and so their candle and the light of all their comfort is quite extinct and put out againe True beleeuers lay hold of Christ himselfe who is their life they apprehend him for their Sauiour and they finde saluation in him God hauing giuen vs life that life is in 1 Ioh 5. 11. 1. Ioh. 5. 12. his Sonne they that haue the Sonne haue life the true beleeuer hath Christ dwelling in his heart by faith they haue the fountaine of life and comfort in themselues and as Iohn saith they haue the witnes in themselues their comfort 1. Ioh 5. 10. Ioh. 7. 38. therefore is sure and it is lasting riuers of water of life slow out of their bellies they neuer are drie As the manner of their apprehending is faultie so the ends which they aime at in apprehending of Christ are not right They seeke to haue Christ and to haue his acquaintance and to be knowne to be towards him that they might bee honoured among men and the better thought on for the professing of him as Saul desired Samuels 1. Sam. 15. 30. companie and presence that thereby hee might the more be honoured before the people The most they seeke in sâ—eking to him is but themselues they wish with Baalam to die the death of the righteous saluation they would haue from him and that they catch at but Christ himselfe they doe not so much seaze vpon nor care so much to haue that either hee should be in them by the power of his death crucifying the flesh with the affections and lusts thereof or they be in him to become new creatures in him Their dealing herein is like to the dealing of theeues and malefactors who looke for no other benefit by a Parliament but to heare of a pardon neuer desiring to heare of any good lawes to gouerne better their liues they that minde to liue by theeuerie carrie such a minde The true beleeuers desire and seeke to haue Christ not alone in respect of their owne saluation but for the surpassing excellencie that is seene to be in himselfe they know him to be the chiefe of the choice of men yea to be the chiefest of tenne thousand and in himselfe to bee euery way wholly delectable and therefore their hearts are so affectionated towards him as that he and he alone is their only welbeloued his name is as sweete ointment powred out and therefore with the virgins they doe loue him and with the Spouse they runne after him seeking for him in euery corner because it is he whom their soule loueth and delighteth in yea with the Spouse they doe grow sicke of loue vntill they may enioy him In seeking Cantic 5. 8. him they seeke not their owne honour but that they might honour him and are willing to be subiect to him as to be saued by him and therefore renouncing all others they betake themselues only vnto him and say as it is in the Prophet O Lord other Lords beside thee haue had Isai 26. 13. dominion ouer vs but wee will make mention of thee and of thy name only They laying hold of Christ lay hold of him that laieth no hold of them they crie Master Master vnto him seeking and scraping acquaintance of him that renounceth them and wholly doth disclaime them bidding them depart from him for hee doth not know them they lay hold of Christ as Saul did of Samuel that tooke no delight 1. Sam. 15. 26. 27. â—8 in him but turned away from him as hauing no heart to abide longer with him he was therefore faine to offer violence to Samuel and to rend his garment though he got no more by it but to heare God had rent away his kingdome from him these rend and teare the Scriptures by mis-applying of them and all to pull Christ to them who cares not for them who shall get no more by that reading then Saul did by his for their names
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
of the deepest sorrowes the highest springs of the liueliest and most lasting comforts doe oftentimes fall out to bee found and fetched forth These springs are not opened till there be Sorrow brings ioy digging so deepe into the hollow ground of the heart which aboue all things is most deceitfull as there may be comming at the length to the rockie hardnesse that is there to be met with and that rocke it selfe bee so farre digged thorough till there may be felt such a tendernesse and softnesse of the heart and such a brokennesse of spirit as the heart at length may become wholly contrite Psal 22. 14. and so molten in the bowels with godly sorrowing that it be as water powred out and being thus broken contrite and sorrowfull it so be made fit to be presented as a most acceptable and well pleasing sacrifice vnto God Now when the heart of a poore penitent is thus deepely pierced wounded and beaten downe euen to the very bottome and lowest depth of a thorough-sorrowing and holy desparing that he lie complaining and crying out of the bottome of those deepes for helpe vnto God setting out his throat and crying with Dauid Out of the deepe haue I Psal 130. 1. 2. called vnto thee O Lord Lord heare my voice And with Ionah being in the Whales bellie cry out from thence as out of the bellie of hell then will not the Lord despise nor Psal 22. 24. abhorre the low estate of such as are so deceiued he will not hide his face from them but when they crie he will surely heare them for though hee inhabite eternitie and dwelleth on high yet will he listen and looke to him that is Isa 57. 15. of a contrite spirit to receiue the spirit of the humble and to giue life and chearing to them that are contrite in heart Prayers sighes and teares going vp from such a distresse mercies and compassions from God must needs come downe to helpe all againe and the succours of the Lord are vsually in such cases so ready to be found as hee letteth those poore perplexed seruants of his to see them before their eyes and to touch and feele them as with their hands and that in such a manner as they are not alone comforted for the present but confirmed for euermore afterward to trust assuredly in him fall out whatsoeuer at any time may happen such sighing and weeping such calling and crying out vnto God for helpe in time of great need cannot but euer at the length obtaine a prosperous issue as may be seene in Dauid who by his long crying was at the length drawne out of that horrible pit Psal 40. 2. out of the myre and clay wherein before he did sticke so fast and as he else where saith had his heauinesse turned into Psal 30. 11. 12. ioy his mourning into dancing his sackcloth put off and hee himselfe girded with gladnesse for which cause his tongue gaue praise vnto God without ceasing and he vowed to giue thankes vnto him for euermore And by how much the more they haue hungred and thirsted for the consolations of God by so much the more doth the Lord fil them Psal 90. 14. 15. and satisfie them with his mercies and that right soone so as they are made to reioyce the more and to be glad all the daies of their life yea it is the Lords manner to comfort his according to the dayes that he hath afflicted them and according to the yeeres that they haue seene euill then is their mouth filled with laughter and their tongue with ioy as in Psal 126. 1. the turning againe of the captiuitie of Sion So that the ioyfullest body that euer was or is is a true penitent sinner who hauing first felt the load and burthen of his sinnes and been wounded in conscience for committing of them comming at the last to haue those stiffe and starke wounds of his suppled by the powring in of that oyle of gladnesse into his heart whereby hee is cheered and comforted againe in Christ Iesus assurance being giuen vnto him to haue full redemption in his blood euen the forgiuenesse of all his sinnes Oh then there is ioy vnspeakable and glorious in that heart which so sweetly refresh the soule of that mourning sinner as he is in a manner wholly swallowed vp therewith blessing now the time that euer he so mourned for his sinne before whose so mourning before hath brought him this great measure of comfort now and hath put such gladnesse into his heart as causeth him for very ioy both to laugh and sing Isa 65. 14. These are the sweetest ioyes that are thus fetched out of the most bitter sorrowes and these are the surest ioyes that will last longest whose ground hath been laid so deepe as to be raised thus out of the lowest bottomes of a most afflicted estate in a mind that hath been sore wounded and much pierced thorough with painfull sorrowes and most wofull griefes And thus at the length commeth that promise to be fulfilled which the Lord so long ago made to his people that had endured great affliction that Isa 61. 7. for all the sorrow and shame they had endured they should haue double comforts and for their confusion he would make them reioyce in their portion Yea so are Gods seruants comforted in their troubles as euer after they are made better able to comfort others which are in trouble by the 2. Cor. 1. 4. comfort wherewith they themselues are comforted of God CHAP. XXI The difference of their ioy in the third dimension or breadth of it and how it is straitened or extended in them THe third dimension wherein the ioy of these two sorts of beleeuers may bee perceiued much to differ is in respect of the large spread that the one hath reaching it selfe out euery way farre and wide and extending it selfe to such a latitude and breadth as no man can say Thus farre goe the bounds of it and no further and on the other side the narrow breadth straâ—t lysts and short precincts within the compasse whereof the other is shut in hardly pent vp and so narrowly confined as beyond the same it can neuer be found to extend it selfe or reach out any further Hypocrites and mis-beleeuers who are no better then Hypocrites ioy is small or none meere reprobates and plaine wicked persons haue the lists of their ioy and bounds of their reioycing made so narrow and so neerely set together as if one should demand what allowance of bredth is there made vnto such to spread out their ioy vpon and to let their reioycing lawfully be extended by it may bee answered if there be respect had to the lawfulnesse of their ioy they haue not so much as the breadth of a foote of one inch or of one naile to plant and settle true ioy vpon If one would aske in what things may such men lawfully haue ioy and true reioycing
which they are set a worke is that they doe neither more nor lesse saue that which may be good vnto such and that they doe all worke together to worke them good in the end whilest Gods seruants being through their troubles iudged of the Lord and so bettered by them might like those that were marked in Ierusalem to the end they should bee spared when others were to bee destroyed by their chastisements in like manner be marked of the Lord as those whome Heb. 12. 6. he loueth and whom of very faithfulnesse he causeth to bee troubled to the end as the Apostle sheweth they might Psal 119. 75. 1. Cor. 11. 32. not be condemned with the world Neuer was Dauid more carefull for the sauing of the life nor for the good vsage of his vnnaturall and rebellious sonne Absalom when he sent forth his Captaines with the hoast and armie of the people to fight his battels against those rebels in giuing them charge to deale gently for his sake with the young 2. Sam. 18. 15. man euen with his sonne Absalom then the Lord is found carefull of the safety of all that doe belong to him to giue charge to the whole host and armies of sorrowes when they are sent out and doe goe forth into the world though there were hundreds and thousands of them that whatsoeuer they doe to others yet they euer take heed they vse well Gods seruants neither is this charge at any time neglected nor any found that euer durst with Ioab be so bold as aduenture to transgresse Gods gracious commandement and appointment herein How excellent then how blessed and how happie is the state of all Gods seruants that liuing in the world are yet such priuiledged men as no manner of euill how greatly soeuer it may preuaile against others can yet euer hurt them but that which is others bane be commeth a blessing vnto them and the sorest iudgements that are found to be heauie plagues where they light vpon others are become so altered vnto them they bearing the same that as if their nature were wholly changed they then of iudgements are made mercies vnto them A skilful and learned Chymist can by his art maruellously change the nature of things and by separation of visible elements draw helpfull medecines out of hurtfull and ranke poysons but all the changes that they can make come not neare to this change and the greatest excellency of their skill in working things otherwise strange in nature is infinitely beneath and commeth short of the glorious workmanship which is shewed forth to bee done and wrought by the Lord who is said to be he that worketh wonders alone in that worke of grace whereby men are so altered and changed by him as they are made new creatures and all things are made new after a sort vnto 2. Cor. 5. 17. them There is a conceit of the Philosophers stone that it should haue such a vertue in it as to turne into gold that which it should touch it were doubtlesse a most precious stone if this could euer be found to bee so done indeed But so wonderfull and strange is the alteration and change that is made in Gods children when they are once made new creatures by him so are they then become precious and made of such mettall when as their nature being changed they are now made partakers of the diuine 2. Pet. 1. 4. nature of God as that whatsoeuer then toucheth thē and commeth at them though it were euill before doth then become good vnto them Troubles may come vpon Gods children afflictions may befall them and the like outward calamities as are seene to happen vnto other men but yet in a farre differing manner they are altered and ordered they are blessed and sanctified and otherwaies made good vnto them then they are found to bee vnto any other sort of men for there is nothing that euer befalleth to Gods children which commeth not in mercy and through mercy vnto them the reason of it is because Gods mercies doe compasse them about on euery Psal 32. 10. side Now we know that when a place is surrounded with a strong wall on euery part or compassed about with a moat on euery side there is nothing can come at that place but of necessity it must come by and through that which compasseth it Euery child of God is as a man standing in a center hauing a circumference of mercy circling him about on euery side so as nothing can come to the true child of God but from or through mercy and that in such manner as it shall relish and tast of mercy and become mercy vnto him before euer it come at him Yea so are all the wayes of God mercy and truth to all Psal 25. 10. such as feare him as he neuer setteth foot nor treadeth step out of this path he neuer doth any thing but in all mercy to his children not onely then when hee ladeth Psal 68. 19. them with his benefits and rich blessings bestowed vpō them but as well when he doth humble them vnder the hardest pressures and waight of the heauiest iudgements that he layeth vpon them because it is in all loue and faithfulnesse that he causeth them so to be troubled Whence it is that when Gods mercy in a fauour and blessing bestowed being once abused and his grace being turned into wantonnesse would become a plague and iudgement if it should so be contained then is it Gods greater mercy to take that mercy that fauour and blessing away and to bring on some iudgement for the remedying of that abuse and in that case mercy being so remoued iudgement it selfe is made mercy vnto such Why it should be thus the reason is for that God hath made his children to bee Rom. 9. 22. 23. vessels of his mercy as others are made vessels of his wrath Now we know none but those that ouerseene in that they doe will put contrary liquors into contrary vessels as poyson where they should put their potion or new and sweet wine into mustie and old vessels as neither will they put sowre vineger into their bottles of Rose of solace but the Lord is neuer thus ouerseene to powre in wrath into those chosen and elect vessels of his which he hath set apart for to be onely vessels of mercy neither on the other side to lauish out his sauing mercies vpon cast-away reprobates that are vessels appointed to bee filled with nothing but wrath and vengeance If then there is nothing euer done to Gods seruants which is not done in much mercy at all times if iudgement it selfe is made mercy vnto them if whatsoeuer toucheth them is turned into a blessing vnto them if when they are in trouble God doth it in all faithfulnesse causing them to bee so troubled to the end their troubles might doe them good if when they are iudged they are chastened of the Lord to the end they might not
into their hearts their sorrowing haue soone been giuen ouer and they quickly haue ceased from their mourning and so haue lost all benefit that might haue come thereon and making no better vse of such their sorrowing for a time they haue gone away and growne to bee more hardned euer after and haue been found to become worse then they were euer before according to that of Peter their end is worse then their beginning Besides worldly sorrow in worldly minded men causeth death while they too eagerly pursuing the things of the world and setting their hearts too much and too strongly vpon them for the enioying of them if they haue not their longing if they be crossed in their desires if they misse of their purposes and cannot obtaine what they so much aimed at and trauel for they grow sicke with Ahab and pensiue they tumble on their beds and will eate no bread 1. King 21. 4. they pine away to nothing Men for worldly things are sometimes seene to goe and runne mad to loose their wits yea to hang and kill themselues Saul killed himselfe not sorrowing for his sinne but lest the Philistims should mocke him or insult ouer him So Achitophel because his counsell was no better regarded and followed It is reported of Lycurgus the Law-giuer among the Lacedemonians that hee would haue hanged or starued himselfe Tertullian Apcap 46. because somewhat against his credit they had mâ—nded his Lawes Some haue been so impatient of disgrace as they haue been ready to hang themselues for not playing their parts well in a Play Thus worldly and carnall sorrow being the onely sorrow that all hypocrites can haue is found to cause death euery manner of way CHAP. XXXII Of the seuen atendants on godly sorrow in the heart of euerie true conuert and vnfained beleeuer GOdly sorrow being the sorrow of true conuerts and of vnfained beleeuers that on the other side causeth life for it couseth true repentance which is called repentance vnto life and it causeth not a single and bare kind of repentance alone but a repentance richly furnished with such graces as are most fit and found to bee most meete to bee her attendants and they are reckoned vp by the Apostle to bee seuen in number which wee know makes a perfect number all which are brought forth and set euery one in her place and order as so many maidens of honour to giue their attendance to accompany and waite vpon their Lady and Mistris true and sauing repentance which among many other vertues taketh place before them and sitteth as a great Princesse and chiefe Lady of honour whom the rest are to giue much way vnto and dulie to attend vpon Now godly sorrow marshalleth in all these graces as which procureth and causeth them all the Apostle setteth it out as a very generous grace and fruitfull vertue hauing a goodly traine following her and a very fruitfull off-spring and generation of other graces that spring out of her and are produced by her The first grace mentioned by the Apostle which groweth out of godly sorrow and is caused thereby is care and that not an ordinarie care after an ordinarie manner taken but a singular and very speciall care euery way notable and remarkeable as the words vsed by the Apostle to shew and set it forth by doe plainely import that it was a care worthy the marking and looking vpon when hee saith behold your care and not simply your care but what a care with a new rise and as it were a double vye both words shewing that it was a very great and extraordinarie care that they were now seene to haue after they had once sorrowed thus godly So long as men haue not the sight and knowledge of their sinnes and haue not the sense and feeling of their sorrow and griefe for them they abide secure and carelesse and are troubled with nothing but when their hearts are thorowly once pierced and wounded with sorrow for them then they begin to bestirre themselues and to looke about them then they begin to take care for the businesse how things may bee remedied that are so much amisse how they may get out of Satans clouches of whom they haue been held fast as prisoners so long and when as poore prisoners they haue scaped out of the hands of a rough and cruell Iailor to care and take heede neuer to come into his fingers any more And since by grieuing Gods spirit we haue been thus grieued our selues to haue care to shew our selues more tractable euer after to follow better his guiding and the leading of his hand The word that is vsed may signifie studie earnest labour and diligence which they vsed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correct the fault and take away the scandall it was not an idle thinking but a deepe weighing and laying matters together and as it were a beating of their braines with an earnest studie and care about those things So that where godly sorrow hath been first wrought for offending God by our sinnes committed that sorrow will breede and bring in this caring this studying and euer taking thought about the matters of our saluation how God that hath been so offended may againe be pacified how his anger that is kindled may be quenched and be caused to cease what we are to doe that we may be saued what course we may take to please God better It breeds in vs care to shunne all such occasions as by which we were drawne to fall into sinne before and care to vse all good meanes without neglecting any whereby we may be confirmed in our better standing and kept from falling for afterward In whom such a care is not found to be wrought and follow vpon their sorrowing for sinne their sorrow is vnsound and they themselues are farre from repenting truly for they are not come yet to the first steppe that should leade to the same The second grace caused by godly sorrow was a cleering of themselues and that too in a notable manner for of all these seuerall graces the Apostle vseth the same words to shew they were all very remarkable in them Behold saith hee what a care behold what a cleering Giuing all to vnderstand that these graces were right and of the best kinde and were in a very notable and excellent degree found to be in them Now the word may signifie Apologie or defence of a mans selfe whereby hee may be excused This cleering of themselues was rather by a free acknowledging of the fault confessing of the action asking mercie for it by suing out a pardon to haue it forgiuen and they that way to be cleered and discharged when the action is once withdrawne the contrcuersie taken vp and the suite so brought to an end then for them to stand vpon poynts with God in holding plea with him to make that either nothing or lesse then it is made by God himselfe in his declaration that hee hath drawne and put