enemies together the greatest mightiest and proudest enemies that they haue are able to doe against them no not what Satan himselfe the very prince of darknesse nor all the power of hell can doe against them since all these haue no power at all but as it is giuen them and so Ioh. 19. 11. giuen them as it is limited according to the good pleasure of his will at his word they are sent forth at his word they are called in againe hee ruleth ouer their greatest rage and maketh their maddest furic to turne to his owne Psal 76. 10. praise without him none of them all can lift vp hand or foot in all the world but through the greatnesse of his power they are all made subiect vnto him and for the glory of his Maiesty they all tremble and feare before him Psal 66. 3. if he will giue quietnesse none of them all can make trouble yea such is the Soueraignty and superiour command Iob 34. 29. â—e hath ouer them as that for the safety of Gods people out of the hands of them all euery faithfull seruant of God may come and pray before him as doth the Church in the Psalme Thou art my king O God command deliuerances Psal 44. 4. for Iacob The knowledge also of this may quiet our mindes in the greatest stirres that may happen in the world and the most disordered confusions that can be seene to fall out among men and cause vs with patience and in silence to sit vs downe waiting till wee haue seene the issue of them and what may be the end which God who ruleth by his power for euer and stilleth the noise of the seas the Psal 66. 7. and 65. 7. noyse of their waues and the tumult of the people will bring vnto them who in his infinite wisedome knoweth well how to make all things beautifull in time yea out of the fowlest facts the vilest and shamefullest deeds that are done by men so doth the Lords worke appeare beautifull to his seruants and the beautie of the Lord doth so shine out vnto them as they are not onely made glad in seeing his workes but to triumph in the workes of his Psal 92. 4. hands which they see him to haue wrought before them Lastly the knowledge of this that the Lord who is high aboue all nations doth yet humble himselfe to behold to care for and to order the things that are done in Psal 113. 3. 5. 6. heauen and 〈…〉 this should cause vs to feare before the Lord in whose hands are our liues and in whose sight are all our wayes so to rest in and be well contented with whatsoeuer in our whole life time in any sort shall happen as knowing that it is his hand that doth Iob 1. 21. guide euery thing CHAP. III. The Christians practice according to the knowledge of himselfe and his owne dutie and herein first of the legall Commandements Question SO much of the practice and vse we are to make of the knowledge of God himselfe and of his workes come now to shew the like vses that we are to make of the knowledge of ourselues and of our owne duties And first touching ourselues what may this serue vs instead to know that we were once made so happy creatures and so excelling in goodnesse A. For so much as it is the Lord that so made vs happie and not we our selues all the excellencie of that our estate serueth but to declare him to bee most excellent that first set vs in it and of whom we had it For if the heauens declare the glory of God and the firmament show his Psal 19. 1. handy worke which yet are but a part of the great world made by God of nothing man who is a creature so fearfully Ingens miraculum homa and wonderfully made and so curiously wrought in the lowest parts of the earth as he is alone a little world Psal 139. 14. 1â— Our soules and bodies are shops of his most notable works whe in himselfe and an abstract or modell of the vniuersall how cannot the glory of God much more shine bright out of him and the praise of his workmanship his wisedome his goodnesse and his greatnesse be more aboundantly in are wrought wonders and things neuer enough admired The Lord did mouid and fashion man a liuing image of his Deity shewed forth by a creature made so glorious as had the very character and image of God his owne glory put vpon it which the other neuer had Beside the glory of our first creation being so great who as touching our bodily substaÌ„ce were but creatures raised out of the dust and as touching our soules made something out of nothing though a diuine substance indeede Gen. 1. 7. of an excellent and happy condition puts vs in hope that these vile bodies of ours though they must returne againe to their dust are to be laid downe againe with dishonour in the graue yet shall be raised vp againe the second time to the fruition of a better perfection of glory in Gods kingdome and be made like the glorious body of the Sonne of God by the mighty power of him Phil. 3. 21. that once did so make them and that these sinfull soules of ours though now they be so laden pestered and poysoned with aboundant corruption as wee know not of any goodnesse at all that can be found in them shall by the same power not onely be freed from all this load and Rom. 7. 18. burthen of corruption but recouer againe the first if not a fuller purity and greater perfection then they euer had and be clothed vpon againe with a more enduring glory 2. Cor. 5. 4. that will neuer fade Lastly the knowledge heereof serueth to stoppe the mouth of euery man from complaining against God that made him for that he is now so lamentably sallen seeing God made him vpright but himselfe hath sought out that inuention that hath caused this wofull ruine Eccles 7. 29. Q. And what vse are we to make of the knowledge of our miserable estate into which we that were once so happie are now so plunged by the fall of Adam as that we all by nature are become the children of wrath one as well as another A. By this we are taught to acknowledge that thing which by our lamentable experience wee haue now learned and found to bee most true namely that no Iob 4. 18. 1. Sam. 2. 9. creature how glorious soeuer it be is able to sustaine and vphold it selfe if the hand of the Creator bee once withdrawne This serueth also to ouerthrow our pride to cast downe Rom. 3. 27. Ioh. 3. 3. 6. all our glory and confidence in our selues all boasting of our stocke and blood in nature how nobly soeuer wee bee borne since all are shut vp vnder this condemnation to stand vnder the wrath of God by nature and are
lift the minde off the hindges and to teare vp the very foundations of comfort from the bottome the storme of tentations being so at the highest the poore distracted and distressed soule is then as the raging sea that cannot be quiet but is like to Psal 88. 6. 7. 15. 16. 17. 18. Psal 69. 14. 15. be ouerwhelmed and swallowed vp in those tempestuous waues which threaten to drowne all in the gulfe of despaire when neither banke nor bottome can bee seene nor any thing before them but present death and vtter perishing yet if in all this extremitie faith can finde but any intertainment and if any way can bee made in the heart for the same to haue footing and that place may be giuen vnto it there to worke in so will it keepe the heart the hands the voyce and the eyes vpward as it wil keepe all safe from drowning or finall miscarrying in the end and will neuer giue ouer working in the effectualnes of the operation thereof till it hath obtained helpe from God and till safetie and deliuerance be fully come till by his helpe who stilleth the rage of the sea the noise of the waters Psal 65. 7. and tumults of the people these heauie tempests and stormes of tentations may be made wholly to cease and all be made peaceable and comfortable yea ioyfull again asswaging all sorrowes expelling all feares bringing quietnes to the conscience refreshings to the soule setting the heart at peace with God and causing that the peace of conscience as a sweete sleepe may fall vpon such Rom. 5. 1. tired and wearied soules that were well neere worne vp and wasted with distresfull griefes and sorrowes before that so they may now returne to their owne rest againe Psal 116. 3. 6. 7. These be indeed worthie of the name to be called the faire Hauens into which faith where it may be allowed Act. 27. 8. to be Pilot will bring out of the greatest flawes and fearefullest stormes that can happen the poore distressed soule ready to wracke that so in all safetie at the length the same may be thrust in here and most quietly and ioyfully againe rest therein as in a most sure hauen These with the like being the effects which are wrought in the hearts of true beleeuers by this pretious faith euen in the hearts of so many as it can finde way and place giuen vnto it to shew the operation thereof they are such as are most worthie both to be marked and to be marueiled at when as in the stead of the horrors of conscience and the sound of feares which affrighted them before in the times of their troubles Gods seruants are yet againe so cheared and comforted in the end as their change seemeth worthie to be celebrated with the songs of Angels and the reioycings of men Wee wonder at the vertue of the Load-stone that it should euer be pointing at the North-pole Called Magnes of the great vertue that is in it and that it should draw so forcibly the heauy yron vp to it selfe contrary to the naturall motion thereof God hath put this admirable vertue into faith that it is euer looking vnto Christ alone and pointing vs only vnto him it faileth not to draw home most effectually Christ Iesus our Sauiour into euery soule in the which it is placed and lifteth vp againe vnto him the heart of euery true beleeuer how heauie soeuer coupling them together by an vnion though true and vnseparable yet euery way strange and most vnutterable Faith followeth Christ as doth the flower follow the Sunne which hath the name giuen it vpon the same to be called the flower of the Sunne because it is euer seene turning it selfe to the Sunne when it doth arise and when it doth decline Thus doth faith euer turne it selfe vnto Christ it looketh Gal. 2. 16. after him alone and after none but him which worthily is therefore called the faith of Christ and the faith of his name This sauing grace which commeth from aboue Acts 3. 16. and hath his beginning from on high as it commeth from God so doth it leade vs to God againe it mounteth vs aboue the world and setteth vs vpon the power and prouidence of God assuredly to looke for and stedfastly to beleeue to haue without failing all that he hath promised who speaketh in righteousnesse and is mightie Isai 63. 1. to saue it staieth and setleth the heart from vnconstantly wauering and doubtfully staggering or reeling in vncertaintie to this side or to that it is a sure arch-pillar of strength to leane vnto wee may bee bold with all our weight to stay our selues by it Mightie is the working of that faith that is not fained to get helpe and sauing from Christ for euery soule that hath it yea so powerfull and effectuall is the working of it in this behalfe as nothing can stand in the way to hinder it from Christ which it will not remoue nothing can be able to keepe it from Christ It bursteth through all things not onely that wee haue in our selues but whatsoeuer else is in earth heauen or hell vntill it come to Christ crucified and to the eternall sweete mercies of God in Christ Iesus Here here is the only resting place thereof and no where but here By how much the greater be the vnlikelihoods and impediments that lay before faith by so much the more glorious and excellent doth faith shew it selfe to be in the working thereof and wrestling to ouercome all that stands against still rising vp from vnder all her burthens and running on with greater force when it meeteth with lets in the way to stop her course taking strength euer from resistance If way be not made for it to get vnto Christ it will make way for it selfe whosoeuer or whatsoeuer it is that may seeme to resist It is not a poore silly garment that can stand in the way of it to hinder it from touching Christ to draw vertue out of him but it will Mark 5. 27. 28. 30. 34. Luk. 6. 19. Mark 6. 56. reach through all coates and couerings that Christ can put vpon him he cannot so hide himselfe vnder any couering or garment how strange soeuer it may seeme to be that he may put vpon him but faith will finde him out though he should kill me yet would I trust in him Iob. 13. 15. saith the constant beleeuer Christ cannot so conuey Mark 7. 24. 25. himselfe away into any place or go into other company Whether shall I goe from thy presence saith Dauid so of God it may be said whether shall he goe and not be followed and found of hungring and thirsting soules and get among the throng and thicke of the multitude but faith will striue and wrestle to come neere vnto him He cannot so shut himselfe within the walles of any house but faith will breake in vpon him if other entrie will not be allowed vnto it
and effectuall working of this grace the same is most euidently and manifestly discerned and made knowne to haue a true and liuely being in that subiect wherein so effectually it is seene to haue that manner of working Euen as it is a farre readier and easier way for one to know in himselfe or make manifest to another that hee hath life in him and is indeed a liuing man by speaking by walking by working and doing the actions of one that is liuing then by the apprehending the time of his first conceiuing or quickening in the wombe or of his first entring into the world when hee was new borne Therefore it is vsuall in the Scripture for men to bee directed in this case to find out and manifest their faith by the fruits and workes that it doth bring forth to discerne the surenesse of their graces by the effectualnesse of their operation and by the soundnesse of all that which is seene to come from them euery man being willed to consider his owne wayes in his heart and to looke vpon the workes of his hands and thereby to giue iudgement how the case doth stand with him as touching his saluation Which is an easie way of triall and ready course taken to finde out this matter by for euen a blind man will truly iudge by the effects which hee can sensibly feele the certaine and vndoubted being of such a thing as necessarily doth cause such effects as he so doth feele though in regard of his blindnesse he cannot see the same thing nor discerne where it should bee As bring him to the fier and let him feele the heate thereof he will as certainly apprehend and as vndoubtedly conclude that there is fier as those that by seeing it are able by their sight best of all to discerne it And otherwise without a feeling of some manner of the working of faith I thinke it to be most rare and difficult for any to finde that he hath faith in himself at all I denie not but faith may haue a being where the working of it is not felt but so long as the working of it is not felt I hold that the being of it is not found and doubtlesse true and sauing faith Faith may be without feeling hath no sooner giuen vnto it a true being at all then it hath also giuen vnto it some kind of acting and working together with the being at the very same time though not alwayes seene For it is a liuing and a liuely faith and not a dead faith which must be a sauing faith now in euery thing that hath the being of it in life there is an act of liuing in that thing that hath such a being and as the Apostle saith that workes are to faith as is the spirit and Iam. 2. 26. breath of life to the body and concludeth thereupon that as the body without the spirit is dead so faith without some kind of working and operation is dead also It is true a body may haue life remaining in it though the spirit and breath of life cannot be seene nor perceiued to haue any stirring or motion at all in the same but then that remaining of life and being in this world in such a body is neither found nor felt by it selfe but in such an exstasie seemeth to it selfe to be as in another world neither is iudged by others that looke vpon it to bee otherwise then if it were truly dead and had no life at all in it and yet for all this such a partie hauing his life still remaining in him may recouer and get strength againe Thus may it fare with sauing faith in the heart of a true beleeuer it may haue such weaknesse come vpon it such faintnes and feeblenes may ouertake it it may fall into such an exstacie and into such qualmes and swoundings away that shall so stint the sensible working thereof as no remainder of the life of it by any working that can be perceiued to come from it may either be felt by the hauer or any way discerned by the beholder that standeth looketh vpō such a weak Christian so fallen fainted away and yet for al that true faith is alwaies liuing faith hauing euer the truth of life and being remaining in it though many times with much fainting yet neuer wholly failing for altogether Q. But if I may be so bold as to leade you on a little further in this digression from your former speech before you returne to it againe I demand if it be possible that it may fare thus with sauing faith in the heart of a true beleeuer that it may remaine in life and being when there can be perceiued no manner of operation and working to come from the same how that will stand true which you affirmed before that faith hath no sooner giuen vnto it to haue life and being then it is also in hand with some kind of action and working which doe neuer cease so long as that remaines to be for what kind of working can you shew faith to be in hand withall then when it is in such a case as lastly was mentioned and set downe A. Euen the worke of liuing as I said before it is in hand with the continuing of the act of life till life it selfe shall cease to be for life so long as it lasteth is a continued act of that that so hath life in it and besides by this meanes of the liuing of it that is in hand with another most blessed and happie worke of the preseruation Weakest faith saueth of the soule in which it liueth that it may keepe that safe from perishing for euer so long as that may haue any abiding and remaining in the same The liuing and being of pretious faith how weakly so euer it doth liue in the heart of a true beleeuer standeth that soule in as great stead so long as it abideth in it as doth the spirit of life or the liuely spirit stand the body in stead so long as it remaineth and abideth in the same which being that golden claspe which handfasteth the soule with the body keepeth the body from being a dead carkase and is as salt to keepe the body sweete so long as it abideth in it from stinking rotting and corrupting which quickly otherwise it would doe if it were once dissolued and gone from out of the same So doth true and sauing faith which is the golden button and claspe of our soules that claspeth and handfasteth vs vnto Christ and will neuer let goe the hold that it hath of him till he hath taken vs to himselfe and set vs safe in his kingdome past all peraduenture of more miscarrying So long as this faith liueth and hath any being it assuredly preserueth that soule in which it so liueth from all possibilitie of euer perishing yea though it should abide in the heart of a true beleeuer in all such weaknesse as before was spoken of vntill the very time of
and vigour of effectuall operation to bee seene working and comming from the same So this goodly and glorious imaginarie dead ceremoniall and seeming faith which thus may be seene to haue all the parts and lineaments of the well proportioned body of true and liuely faith it may well be said to haue indeed the shape and image of sauing faith but yet all this while it is no better then a dead image wanting the soule of faith and spirit of life that should breath in it euen the spirit of sanctification and holinesse to inspire these common graces as parts and lineaments of this image and body with holie motion and life of sanctifying grace which might deriue holinesse and puritie so into euery part for the seasoning and sanctifying of all that all might be made pleasing and acceptable vnto God by the same Now for the want of this which is the very soule and liuely life of true and liuely faith it selfe all the rest is but as the body without the soule which is dead and is no more then the image or outside and rotten carkasse of a true faith but is not true faith indeed And therefore as one faith of the knowledge of the Heathen who did excell in all literature and humaine learning O fortunatos Ethnicos fides si accesserit O happy Heathen if to other learning the grace of faith and true beleeuing had also been added So would I say of these temporarie beleeuers O thrice happy Christians if with these common gifts and graces of Gods Spirit bestowed vpon them wherein many of them so greatly doe excell they might haue also that gift of sanctifying grace giuen vpto them to sanctifie the rest and themselues throughout that as for Grace sanctified is grace refined outward parts they seeme and appeare to be much beautified so they might in like manner bee all glorious within soundly sanctified in their inmost affections and renewed in the powers of their soules the spirit of grace and holinesse reinuesting them with such a measure of sanctitie and integritie as they might bee found intire and sincere before God in all that they doe but this being wanting all the rest is nothing For the want whereof the like may be said of these in particular which the Apostle saith of all other 1. Cor. 13. 1. 2. 3. graces where loue is wanting though they had such learning and knowledge as they might seeme to speake with the tongues not of men but of Angels and yet had not their knowledge sanctified they should be but as sounding brasse or as tinckling Cymballs And if they had neuer so strong faith and stedfastnesse of beleèuing in their owne opinion if they were neuer so much rapt vp with the ioy they haue conceiued and should become most secure in their so confident boasting if they did neuer so many things with Herod and should be found so to be changed and altered in their liues that they might seeme to bee as holy as Saints and were become most glorious in shew as are the Angels of light into whose shape it is no hard thing for Satan when he will transforme himselfe yet for the want of this one grace of true and sound holinesse which alone should grace all the rest both they themselues are nothing and all that they doe shall profit them nothing for the causing either themselues to be had in any reckoning with God or for any account to be had of whatsoeuer they possibly can doe without it in his gracious acceptation CHAP. XI Of the speciall differences in the principall graces appertaining to faith and first of the first grace which is knowledge with the vse that is to be made of the difference herein Question SEeing you haue thus made mention that there must be a concurrence of some principall and particular graces in true beleeuers to the making vp of true faith in them as namely the mind to be inlightned with knowledge the heart strengthened by grace to apprehend for their owne comfort that which it so knoweth with perswasion thereupon of Gods fauor for it selfe which causeth great ioy to be felt with all which must be ioyned a sound and thorow reformation of life in like manner to be wrought and haue likewise shewed that temporary beleeuers who are no better then plaine reprobates may haue the counterfeit and a neare resemblance of all these I desire to heare further declared what speciall differences in these particulars on both parts may be obserued that if there be no agreement in the parts nor like proportion held in any of the particulars the difference may be knowne to be the stronger in the whole and the odds perceiued to bee the greater in the generall when they are compared together First therefore if it please you shew what differences may be discerned betweene the knowledge of him that is vnsanctified and vnsound and the knowledge of a true beleeuer inwhom may be found the faith of Gods elect A. The knowledge of these two may be found to differ Difference of knowledge in that which is common betweene them both and in that which is priuat and peculiar but to one alone which the other can neuer at all haue any part in euen very reprobates may obtaine from God very large allowance to In Reprobates be made vnto them in common gifts and of those of the best kind as not onely to speake with tongues but likewise 1. Cor. 12. 10. to prophesie and preach learnedly and like great Clerkes they may be indued with most rare and excellent gifts this way and graces of Gods Spirit they may excell in them and peraduenture go beyond some of the elect to whom Christ yet wili say he neuer knew them The secreâ—s of Nature Matth. 7. 23. we know haue been most found out by them that haue had nothing but Nature in them and they haue in a manner excelled this way God hath giuen them the excellency of skill in their owne element but the secrets of grace hee hath more abundantly reuealed to such as doe feare him vpon whom he hath bestowed the riches of his grace making them to excell therein Though vnregenerate men may know much yet they are euer defectiue in the chiefe they haue more of such knowledge as is lesse necessarie then haue many true beleeuers but in that which is most necessarie that maketh men not onely learneder but better therein they come farre behind though they may haue great illumination yet something in all their knowledge is euer wanting and kept from them which is as the quintessence of all knowledge The sanctification of grace is the quintessence of grace namely to haue their knowledge sanctified and to haue true sauing knowledge giuen vnto them this the Lord doth neuer bestow vpon them Hee that hath not sanctifying grace in him as sheweth the Apostle Peter let him bee neuer so learned and so great 2. Pet. 1. 9. a Clerke
all would scarce bee able to giue him satisfying that his disease were curable and might well bee holpen he would doubt that all the Balme in the Lords Gilead would not suffice to make for him a remedy that should bee soueraigue and sauing enough nor that all they together should haue sufficient skill how to apply it so as hee might haue good recouerie thereby Yea if it once grow ill with them in their faith and repentance and that these graces are smitten at strooken and wounded by some soare and dangerous tentation then in stead of complaining of the weakenesse and hurt of their faith and repentance they fall to entertaine a conceit into their mindes which troubleth them worse then did all the rest namely that they haue no faith at all that they haue no true repentance nor euer yet had But I would demand if they had not some remainder of the life of these graces of faith and repentance by which they feele the wounds and hurts that these affected members and parts of the inner man haue receiued how come they to make complaint in particular about their faith and repentance that it is not well with them Can a man that hath his leggs cut off so hauing no legs be affected with the aching or painefull dolour of the wounds and hurts which are in his legs he may complaine of paines in other partes but griefes in his leggs he can neither feele nor complaine of for he hath none at all to be pained in But if a man hauing indeed a leg that is now hurt and wounded then were it meere solly and madnesse for him to complaine and say that he hath no leg because his leg is so maimed and hurt for that proueth that he hath a leg in that he complaineth all his paine is in his leg and complaines not of his arme nor of his head which both may be well for all that Q. True but may not a man complaine he hath no legs at all if his legs indeed be once cut off A. But I demand againe Can a man in like manner Of feeling complaine that hee hath no heart at all if his heart bee plucked out We know that then he is but a dead man for the heart is the most vitall part of the body and the very seate of life which being principally in it the life it selfe by it is communicated to all the rest destroy therefore and pluck out the heart and then tell me what life will be remaining in that body for it to complaine it hath no heart Faith is as vitall a part for the life of the soule as the heart is for the life of the body for it is the only organe and receptacle of all the life of the soule that it receiueth from Christ the onely fountaine of true life and by it that spirituall life which is receiued from Christ is communicated to euery power and part of the soule beside It is the very soule of our soule for wee liue by faith wee walke and worke by it and not by sight the life of faith is that which doth animate all other vertues beside that are in vs. Plucke this faith away and destroy faith which is the life of the soule and then what life will there be remaining in that soule for a man to feele by it that he hath no faith or to complaine of the weaknesse and wants of his faith for then he should be as a dead man that should haue no feeling in him as vnbeleevers and wicked persons are said to be dead euen while they liue 1. Tim. 5. 6. Iude 12. yea twice dead and pluckt vp by the rootes and are past feeling as the Apostle speaketh Nay the complaining by weake Christians about their faith for the weaknesse thereof or for the want of their faith argueth the presence and being in life of their faith by which they haue such feeling and make such complaining as one complaining that he feeleth paine at his heart that doth argue that he hath a heart and that his heart is in life which maketh him so to complaine These are not vnlike vnto that melancholike person Treatise of Me lacholy pa. 215 who being ouer borne and ouerset with that dangerous humour of melancholy complained he had no head nor could not possibly be otherwise perswaded then by that course which that prudent Physition Phylotimus did take with him when he caused to be made a cap of lead very waightie and heauie and the same to be put vpon his head that feeling the weight thereof vpon his head hee might be brought to conceiue otherwise and be perswaded that hee had a head And as they are not much vnlike that melancholike for kinde of disease who was deluded with melancholie conceits to thinke that he wanted that which indeed hee had so doe I thinke the like kinde of remedie in this case not vnfit to be vsed for their cure which was vsed for his I would therefore lay vpon these weake Christians no other burthen but the weight of their owne burthen of holy sorrow and griefe and doubtfull despaire for their wanting of faith as themselues doe deeme which is so weightie as they are like to sinke vnder it wholly to be broken down with the load thereof yet that being laid vpon the head of their faith they may bee asked whether they feele any such burthen and are pressed vnder the heauie weight of the same which if they do let them neuer make doubt more but that they haue faith and their faith hath both head and hart too that hath life in it which moueth that sense and causeth that feeling and worketh that holie griefe and sorrow so to complaine the whole soule being quickened thereby throughout and all the graces of Gods spirit that are therein There is no life of spirituall graces otherwise to be had then as the same be deriued from Christ who is our life and the fountaine thereof there is no passage for this life to flow into our soules but as by faith the same be let in which only is the instrument of the vnion that is betweene Christ and vs and the proper hand to receiue all grace from him the very receptacle and as I may say the cisterne to hold the grace it hath receiued from him as out of the fountaine and so to distribute it to all the rest of the graces that are in that soule wherein it is seated If therefore there be any liuely feeling of our want of faith and mourning for our want if we complaine of the want of faith feeling it to be a burthen vnto vs that is too heauie for vs to beare if wee sigh and groane vnder that burthen with earnest longings and daily prayers to be eased and with such desires of obtaining that which we want as willingly we neglect no meanes that we can know is to be vsed for our better comming by it doubtlesse there is the
while the body dwelleth in a pallace the soule lieth in the meane while in a painfull prison and when outwardly they seeme to liue at ease and to haue great liberty and freedome to doe what they will they inwardly are in very great staits and lie fast snared and fettered in those spirituall bonds out of which they cannot possibly deliuer themselues And this is that common gaile that the Lord as the high and chiefe Iustice of all the world sendeth all malefactors vnto after they haue trespassed and done euill against him he maketh his warrant to haue them bound in the cords of their owne sinnes and their soules to be throwne into the hellish dungeons of their accusing condemning and tormenting conscience where they shall lie in little ease restlesse and ioylesse depriued of the light and true comfort of their hearts and ouerwhelmed with such darknesse such horrours and feares as cannot but dismay them where they shall finde no more ease then if they did lie vpon a racke but be as restlesse as any prisoner that lieth vnder bolts and heauie irons when he is put in the most vneasie stockes that doe pinch him with paine gawling and hurting him as hee lyeth in them as it is said of Ioseph that when his feete Psal 105. 18. were put into the stockes the iron entred into his soule There is no prison so vneasie nor dungeon so vncomfortable for any to be cast into as this is And yet Gods own seruants and children for displeasing their father are many times committed to ward and put into this prison and Gaile where they are suffered to lie without seeing either Sun or Moone or light of any starre no light of comfort shining to them for a long time Howbeit these are but prisoners Zach. 9. 12. in hope as speaketh the Prophet Christ their surety will in good time baile them for he is come to bring deliuerance Isa 61. 1. to the captiue and to them that are bound in prison the opening of the doore But as for the other their sentence is to endure perpetuall imprisonment in this kind of prison here without baile or main-prize till the day of that great Assize come when there shall be a generall gaile-deliuerie out of all prisons on earth to send all such prisoners to hell there to be fast bound in the chaines of darkenesse for euermore during which time there is none that can rescue or baile these prisoners or fetch them out of this captiuitie which they are thus held fast in friends may be made to fetch out a malefactor out of mans gaile his pardon may be sued out and gotten for him yet being got out thence he is neuer the nearer for being freed and got out of Gods gaile he will be sure to hold him still fast chained to the blocke till pardon be obtained of him then he may be heard say as it is in Iob deliuer him and according Iob 33. 24. as he made his warrant to put him in so he likewise doe make his warrant to haue him out againe Otherwise where the sorrowes of the mind are the fetters of the soule if any will goe about to breake out of them or to file them off before God himselfe shall bee pleased to vnlocke them and free them out of them woe will bee to them For howsoeuer out of other gailes the prisoners sometimes by breaking prison escape the hands of their keepers yet it is not so in this prison of a restlesse vnquiet and accusing conscience none that hath been committed to it could euer by any indirect meanes of his owne which possibly he could vse breake out of it againe this prison wil hold him and haue still where euer he become if he flee away it will follow him and goe with him as fast and as farre as he goeth though he flee neuer so farre off yet he is neuer a whit the further from it he is still in safe prison here and in sure ward hee may not thinke he can escape out of Gods hands as sometimes the prisoner doth out of the hands of his keeper God standeth in no such doubt as men doe the offender can neuer get out of his circuit and compasse for he hath branded him as with the broad arrow in his forehead as wel hath obserued that thrice Noble Man He may saith he well shift his apparrell in some Morney priuy place and change his name but doe what he will he can neuer so lye hid but God will find him out for the Lords branding iron hath pureed euen to his very heart he can neuer flie so fast but God will still be beforâ— him if he she from the East the Lord will haue him in the 〈◊〉 the further bee goeth from the North the near 〈◊〉 is vnto the South he euer runnâ—th as in a round and 〈◊〉 bee is with in the Lords reach and compasse so that there is escaping from him The Lord will bee sure to fetch againe euery one that would breake from him and play the run-away runne whither they can he will belay all the world for them but hee will be sure to haue them he wil send out his serieants to arrest them and he hath his Bailiefes in euery corner that haue writs to serue vpon them and to bring them in Ionah Ionah 1. 4. 12. 15. 17. plaied the run-away and would haue been gone from God but he sent out after him the sea had commission to arrest him which would neuer be quiet till it had him and had committed him to ward as close prisoner in the Whales belly Thus hypocrites and vnbeleeuers and all wicked persons whosoeuer that are workers of iniquitie they doe euer traile their owne halters after them and spin the thread that wil make coards to hamper them and to hang them in the end And this may truly be said to be the latitude of the sound ioy of an hypocrite or mis-beleeuer that it hath no latitude at all to be laid out vnto it there being no one thing to bee found wherein hee may haue sound comfort and which he may settle true ioy vpon as in the end shall neuer faile him Contrarily so ample is the ioy of a sound Christian and Sound ioy is laâ—ge true beleeuer indeed so wide and large is the spread of it euery way as the extent thereof reacheth itselfe out to euery thing their eyes are cleare to see from East to West that all is theirs as they are Christs and as Christ is Gods 1. Cor. 3. 22. 23. neither is there any one thing that may happen vnto them wherein their true and warrantable ioy cannot find some ground or other to set footing vpon and to bee raised out of the same though not primarily and simply for the thing it selfe yet for their owne selues and for their owne sakes in some one or other respect they may finde cause though not in themselues yet in the Lord
to lye vnder ashes and to rake themselues in the dust but in all the bodily worship of sound and true repentance indeed so farre as euer that doth extend there shall be nothing found wanting in them but as if their worke were absolute herein they will appeare to be very complementall in all There are none that will bid fairer nor goe further for giuing God contentment in all outward respects then they will do if they might but know wherwithal they might come before the Lord and bow themselues before the high God and what would be pleasing vnto him in such respect hee could not aske the thing at their hands but he might be sure to haue it If their comming before him with burnt offerings and with calues of a yeere old might be accepted if he would be pleased with thousands of Rammes or with teme thousand riuers of oyle if the giuing of their first borne for their transgression the fruit of their bodies for the sinne of their soules they would stick at none of this as may be seene in those hypocrites of Mich. 6. old Nay they will pinch themselues neerer and come to be no sparers of their owne flesh If punishing of their bodies and whipping of their flesh will help any thing to better this matter they will be whipped and whip themselues in vie who shall whip themselues sorest and till the bloud shall be seene to follow after all which things as the Apostle speaketh haue indeed a shew of good wisedome Coloss 2. 23. and great humilitie while thus they are found neglecting of their owne bodies not hauing them in any honour to the satisfying of the flesh Which courses of theirs making such afaire shew in the flesh causeth their repentance in outward shew to seeme as great and as good as doth the best and setteth such a glosse and lustre vpon it as maketh it not only seeme to be very conspicuous and notable in the eyes of all men that doe see it and looke vpon it but so obseruable as the Lord himselfe from heauen seemeth to take knowledge of the same and in some sort not to neglect as in the example of Ahab is plaine and manifest Yea not 1. King 21. 29. to restraine their repentance to so narrow a compasse nor to keepe it shut in within the lists and bounds of an outward casting downe and bodily humiliation alone let vs grant it a larger scope and giue way vnto it that it may haue entrance and passage into the very heart and see what worke it will make there Now thither will it also bring in al manner of disquiet the sea doth not rage more then that will turmoile the heart great stirres are made there and sore broyles are bred therein There doth it worke vpon all the powers and faculties of the soule the iudgement will and affections are all set vpon strongly and seene much to be altered and changed By it the iudgement is brought to vnderstand better and see that they were much deceiued and that they haue grossely sinned the will begins to will and to vnwill againe that which before it did so eagerly couet their affections are pierced through with hellish sorrowes horrors and feares and strucken after a sort dead with pensiue heauinesse which will bring to death Who euer felt his sinne heauier vpon him loading his conscience then did Caine who complained Gen. 4. 13. that his sinne was greater then could bo forgiuen or his punishment for it greater then could be borne Who hath cried out more lamentably or shed teares in greater abundance for his ouersight then did Esau for the losse of his Gen. 27. 34. birthright Whose conscience was euer more stung with the guilt of sinne or felt the burning therof more fretting like fire in his bosome that was not to be endured then Iudas did who crying out of his sinne could no better hold Mat. 27. 3. 4. 5. the money in his hand which he had gotten as a purchase of iniquitie then if hot lead had been poured into them and therefore threw it away though that could not quiet his conscience nor purchase him at all any more ease then hee had before But yet to goe further what glorious workes and goodly fruites of their faire seeming repentance will many cunning hypocrites be seene to bring foorth How many good things did Herod after he heard Iohns preaching Who fasted oftner then did the Pharisies prayed more gaue more almes paied their tithes better then did they Who could goe further in the shew of doing good workes for outward appearance then did that rich ruler that came to Christ to know what he might doe Luke 18. 18. 21. to inherit eternall life who being directed vnto the Commandements answered he had kept them all euen from his youth vp and yet he seemed to be but an hypocrite What seeking of God was there daily by the hypocrites in the time of the Prophet Isaiah how did they delight to know Isai 58. 2. the waies of the Lord to aske of him the ordinances of iustice taking delight in their approching vnto God fasting often and afflicting their soules much and bowing downe their heads like bulrushes with spreading sackcloth and ashes vnder them and yet all to no purpose because they doing all this did yet hold fast their sinnes without loosing the bands of wickednesse Such their repenting was no whit more acceptable vnto God then if they had not repented at all they with the Pharisees making cleane but the outside of the plattar when all within was full of briberie and excesse neither could that kind of their fasting cause their voyce to bee heard on high as the Prophet there telleth them All such kind of repentances they were and will be found to be but counterfeit and very fruitles repentances euer to be repented of because they that haue rested most on thē and trusted most vnto them shal still find cause to repent because they haue repented no better Thus is there no grace or gift of Gods spirit how excellent so euer which the diuell who is said to be Gods ape wil not haue a counterfeit of As he hath gottē a counterfeit of true faith so he hath gotten a counterfeit of true repentance which shall seeme as like it as if it were the very same when there shal be as great difference as between siluer and leade and betweene gold and copper He is like those cousoning coiners who hauing gotten the stamp of the mony that is currant among merchants carrying the Princes armes picture vpon it doth after the forme thereof coyne that that is counterfait and pay it ouer for currant they that haue good skill can perceiue which is gold and which is but copper but they that are vnskilfull take one for another Of these false and counterfait vnsauourie and vnsound repentances of false hearted hypocrites with which they are knowne to haue perished and by which
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
furthest from him The one therefore findeth comfort and the other hath none They differ also in that which causeth the sorrow of the one and of the other and in that which is caused by either That which causeth the sorrow and repentance of hypocrites is more vsually plagues and punishments either inflicted and felt or threatned and feared when they are imminent and hang ouer their heads their hearts resemble flint stones which will cast no sparkles vnlesse they be strooke Rarely will it be found that any of them are brought to bee humbled by the sole ministery of the Word or if by that rather by the denouncing of iudgements and by the threatnings and thundrings of the Law then by the sweet and amiable voice and sound of the Gospell whereout the promises of life and offers of grace are made vnto vs. Foelix trembled when Paul preached of temperance and righteousnesse and iudgement to come but Festus mocked when hee heard him preach Christ and begin to open the secrets and mysteries of the Gospell in his hearing then hee cried out against him that he was beside himselfe and that too much learning had made him mad They be not for the most part words but blowes and stroakes and those well laid on too by the powerfull hand of a reuenging and irefull Iudge that will serue to maule and breake downe the stoutnesse and stubbornesse of the hearts of proud hypocrites though so well able is the Lord to smite the earth with the rod of his mouth and to slay the wicked with the breath of his lippes as hee can make his word quicke and powerfull and forcible enough to pierce deepe and cut sharper then a two edged sword and out of that quiuer can draw out such arrowes to shoot into the sides of all hypocrites as shall be sharpe enough to pierce and to split the hearts of all the Kings enemies and be able to draw blood out of their sides and to fetch sighes out of their hearts yea to make them for the time to roare out of their throats for horrour and feare bee they neuer so secure though in the end they become little the better for it The Lord can make the threatnings of his iudgements out of his word denounced come bleake to the hearts of offenders which shall send a terrible shaking through all their bones and become as thunder strokes doubled that are able to daunt the stoutest stomack that is the Lord can make the terrour of the Law and the thundring out of the threatnings thereof to flash as the lightening in euery conscience that hath guiltinesse in it and to be as fier to make their hearts to melt though otherwise as hard as brasse Thus either by the mighty strokes of Gods reuenging hand inflicting iudgements plagues and punishments or by the terrour of the Law that doth nothing but thunder out threatnings of vengeance doe the hearts of most secure hypocrites many times come to bee daunted yea in a manner strucken dead with horrour and feare and trembling for the time And these are the things that breed and bring out the repentance that they haue and causeth all their sorrow to be such as it is On the other side the true and godly sorrow the sound and vnfained repentance the best conuersion of true beleeuers that is freest from suspition of being counterfeit is that which is caused by the ministery of the Word and by the powerfull working thereof vpon the conscience which is as a hammer to breake the stonie hardnesse of the heart that it may goe all to dust and powder and is as fier with the heate thereof to melt the heart though it were neuer so hard frozen in the dregges of sinne before as shall cause such a thaw to bee in that heart and to abound of weeping mourning and shedding teares for sinnes committed as if the very springs of sorrow were all opened and loosened that might cause whole streames The teares and waters of repentance are as that red sea wherein the whole armie of our sins which are our most dangerous enemies that do pursue vs are deeply drowned and brookes of teares to run downe and flow from the eyes of him that is truly penitent sufficient to lay in soak the very heart it selfe in that abundance of teares yea to cleanse both heart and life and wash away all filth of sin that euer before haue been committed When such a worke is wrought vpon a mans heart by the ministerie of the word and the conscience feeling it selfe wounded and strucken at the hearing thereof shall find no rest till it hath eased it selfe by abundant weeping sorrowing and mourning that God should euer be so offended by him and vntill direction bee giuen him what better course is now to bee taken crying out with those true conuerts and penitent persons in the Acts Men and brethren what shall we doe that we may be saued When the word doth thus worke vpon any without any other inforcement of outward crosse or affliction that else doe happen it is an excellent good signe and one of the best euidences that can bee brought out of the truth of that sorrow that hath been bred thereby and of the soundnesse of that repentance that hath followed thereof I denie not but that by crosses and afflictions the Lord doth oftentimes recouer and fetch home his stray-seruants and reclaime them out of their sinnes The Lord hath many meanes and hee can make all or any of them effectuall to doe good to those that are his he sometimes awakeneth his seruants by the sound of his word knocking at the doore of their hearts sometimes Act. 2. 37. 2. Sam. 12. 1. 7. 13. Neh. 9. 30. Gen. 6. 3. by his Spirit wherewith he striueth within vs somtimes by striking and whipping our naked consciences leauing them dismayed with feare and dread and hiding the light of his countenance from vs so as wee feele not the ioy we were wont to haue sometimes by corrections and punishments 2. Sam. 24. 10. Psal 38. 2. 3. 8. Iob 33. 16. 17. Ionah 1. 17. and 2. 1. 2. on our bodies for our sinnes opening our eares by them and sealing our instruction that so he may keepe back our soules from the pit and our liues from perishing the Lord making this the fruit of all the affliction he sendeth to his children euen the taking away of their sinne For Isa 27. 9. which cause it is that the heauenly iustice and fatherly care of God is often shewing vs his rods sometimes shaking them at vs sometimes striking them vpon vs to make vs awake and leape out of this miserable filthy and dirty puddle of our sinfull life If then the Lord bee faine to lay on bodily crosses vpon vs the better thereby to breake our hearts they being blessed of God may well be made auailable this way to doe vs good But it is not so free from suspition it is better to