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
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
with their bullockes goates and offerings so seeking his acquaintance Hos 5. 6. and to get a countenance at his hands the Lord so iustly requiting them that as they like hypocrites draw neare to them with their lippes onely their hearts in the meane time being remoued farre from him Isa 29. 13. so he will be seene to take no pleasure in them not to be found of them when they doe seeke him or to shew at all any countenance vnto them according to that If any man withdraw himselfe my soule shall haue no pleasure in Heb. 10. 38. him Indeed I cannot denie they haue receiued the Lords holy Sacraments of God his owne institution and that they are not a little proud on they thinke they are well enough for that day and it may be for that yeere till that day twelue-moneth come againe they thinke hauing admittance from the Minister and gotten the Sacrament once into their hands they haue wealth enough and are rich enough to defray all charges and to pay all debts that either God their Creditor or the diuell their accuser can burthen them withall for Christ they make reckoning shall now answere for all they make no doubt they haue receiued him when they receiued the Sacrament and so hauing had him they still hold him fast Indeed if this were so that opening their hands of faith they might see him there held fast and opening the doore of their hearts they could find him truly present and there dwelling in their hearts by that faith then were they rich indeed both to pay all that were owing and to liue of that which remained beside But in stead of this Angell of gold that which they haue proueth to be no better then a very slip or counter which they tooke in stead of good gold or siluer which will goe for no payment that will buy them no bread nor pay any pennie debt they may starue for hunger for any thing that with that they can buy at Gods hands they may be cast into prison and there lie till they rot for any shortening of their debt they owe vnto God with making such paiment for these to pleade before God the receiuing of his Sacraments will be so farre from cleering of the debt-booke as it will runne them further into arerages with him and bring them deeper into his danger nothing is for them to bee hoped for that this way can bee gotten But now on the other side a true Christian that is sound in the faith doth by his faith so truly apprehend Christ that hee hath reall and true vnion and communion 1. Cor. 6. 17. with him to become one with him and is so neerely and inseparably ioyned vnto him so ingrafted by faith and thereby so incorporated into him as he is in Christ and Ioh. 14. 20. Rom. 8. 1. 10. Christ in him The meate that â—â— feed vpon is not more truly made one with our substance after once we haue eaten Iohn 6. 56. it and God hath blessed it for our nourishing The plant that is well grafted and set into a stocke becommeth Iohn 15. 5. not more one with the stock after once it hath flourished and growne vp with the tree The husband and the wife Ephes 5. 30. 31. of two are not more truly become one flesh after mariage be consummate The body and the head are not more Ephes 1. 22. 23. neerely vnited and conioyned together in a man that is liuing then is Christ with a true Christian after that by faith hee hath once laid hold on him Yea so is a true Christian really and vndoubtedly possessed of Christ by his stedfast beleeuing as that he hath him dwelling in his Ephes 3. 17. heart by faith and that in so liuely a sort and after so effectuall a manner of working in him as that thencefoorth not so much the Christian doth liue as Christ himselfe Gal. 2 20. doth liue in him and the life which a true beleeuer doth afterward liue in the flesh he doth liue by the faith of the Sonne of God from whom as from his head he draweth and deriueth by his faith such influence of grace as doth strengthen and sustaine him in his spirituall life Their conceits of apprehending Christ and of eating his flesh and his bloud in the Sacrament to bee nourished thereby to life eternall is but as when a hungrie man dreameth and behold he eateth but when hee awaketh his Isai 29 8. soule is still emptie or as when a thirstie man dreameth and behold he drinkâ—th but when he awaketh behold he is faint and his soule hath still appetite and hee is yet a thirst So these men they are but in a dreame when they haue such contentment and seeme to haue such satisfying in their manner of hauing Christ which is but in phantasie and conceit alone for when they shall awake out of their dreame in the morning of the resurrection they shall not finde according to that Dauid reckoned Psal 17. 5. vpon that when he should awake vp he should be satisfied with Gods image and finde fulnesse of ioy in Gods presence Psal 16. 11. and pleasures at his right hand for euermore But rather as vagrant and needie rogues that haue nothing and can get no entertainment and as hungrie dogs runne about Psal 59. 14. 15. the streetes snarling and grinning and grudging because they are not satisfied and as it is said in Isaiah They shall then be hungrie and thirstie ashamed and confounded crying Isai 65. 13. 14. 8. 21. 22. out for sorrow of heart and howling for vexation of spirit leauing their name for a curse to Gods chosen in the day that the Lord shall slay them Contrarily sound-hearted Christians and true beleeuers indeed whose soules with Dauid doe thirst for God euen for the liuing God who hunger and thirst after righteousnesse Psal 42. 1. 2. Matth. 5. 6. and the saluation that is to bee had in Christ Iesus wheresoeuer that dead carkase may be light vpon of Christ crucified of his flesh and bloud broken and powred out and prepared for their spirituall nourishment whether in the word preached or Sacraments administred thither as the Eagles of heauen doe they swiftly flie Matth. 24. 28. and resort that prey doe they light vpon there doe they seaze and lay hold vpon Christ euen vpon him crucified seeking their repast in him there doe they feede vpon him with fresh appetite and take their fill of such dainties as in him they finde to be prepared for them Neither doe they this in a phantasie alone and meere imagination as doe those that dreame but with as ioyfull a feeling and as great a reioycing as those that are made most merrie at a banquet of wine for there finde they a most sumptuous banquet and princely feast prepared for them vpon the Lords mountaine euen a feast of fat things and of wines on the
be done by such or to be conceiued of the estate of such a Christian that cannot haue such feeling of his faith and standing in the fauour of God after the manner as before sometime he hath had A. Such are to labour by iudgement to conuince and controle their abused sense and feeling who sometimes Want of feeling to their owne sense and feeling may thinke God to haue forsaken them Christ Iesus to haue quite left them and to be departed and gone from them when as yet he is still where he was and as touching his fauour and his loue vnalterable remaining still the same towards them that he was the alteration being found onely to bee in themselues by reason of the strong tentations that are vpon them Men are therefore not to measure their estate by sense and feeling for many times in naturall things reason is able to controle our sense as if I being in a ship that is driuen with a faire wind and tide doe saile by a Tower or Castle standing vpon a banke when I looke vpon the Tower as the ship doth swiftly passe by my sense of seeing thinketh that the Tower goeth away while I my selfe stand still in the ship but my iudgement and vnderstanding telleth me that it is otherwise in truth and that the Tower standeth still and moueth not but it is I and the ship that doe goe away from it though to my sense of seeing it seemes otherwise to be In like manner as touching feeling a man that hath but raging paine in one tooth or hath but a fellon on the vttermost ioynt of his finger or the paine of the goute onely in his toe though all his body should be sound and in good health besides he feeleth more the paine of that one little member of his tooth or of his toe then the sound health of his whole body beside though the health of the whole body be much more then is the paine of that one member In like manner doth it many times fall out with good Christians if they be indued and inriched with neuer so many good graces of Gods Spirit hauing true faith and ioyned therewith vertue knowledge temperance patience godlinesse brotherly kindnesse charitie hope humility meekenesse repentance and the rest that are linkes of that golden chaine wherewith the vertues are chained and linked one to another if it should happen not to be well with them in any one of the said graces according as these seueral graces of the mind as well as the seuerall members of the body may bee put out of their right frame and haue distemper and disease bred in them and brought vpon them though in the meane while it were neuer so well with them in all the rest yet is it found vsuall for them more to feele the disquiet of the distemper and hurt of some one of these graces so out of frame then to feele the content and comfort of the abiding in good estate of all the rest beside and to bee more grieued with the disease that is growne vpon that one then ioyed with the health that doth stil remaine in all the other As if a good man being sore prouoked and set vpon of the sudden should be so much distempered and put out of all patience as he should breake forth to much fury and rage in his hastie anger which is no better then a short madnesse and being come to his right mind againe his fit being once ouer for all that while beside himselfe he should then bethinke himselfe what he had done so would he bee out of conceit with himselfe he would be so cast downe in his owne eyes so smitten in heart so pricked in conscience so wounded in his soule with griefe for his sinne he would crie out and complaine for being thus ouerseene as that the distemper of that one grace of patience and the weakenes thereof which could then beare no more would more bee felt of him with griefe and work him greater woe and disquiet him much more then he should feele comfort or haue contentment in the good estate which all the rest did abide in beside and yet that one slip of his for a time is not so blame-worthie as is commendable the ordinary course of goodnesse constantly held on in the well-vsing and practising of other his graces wherein much soundnesse is found stil to be remaining And as among the members and parts of the body some are more necessarie then are others and so more hardly can be spared some are more dangerous to take hurt in or for any disease to breed vpon them because they are the vitall parts of the body such as is the heart the liuer and the braine which if they should be perished the life it selfe would be lost when such parts are affected men are found to be more troubled about the hearts of such and the diseases bred vpon them then vpon any other ther the partes of their bodies besides they are most suspitious and doubtfull of the recouering of them aboue that they are of all the rest euer fearing lest those hurts should not be well healed or those diseases soundly cured and recpiered againe As if one should haue among other the outward parts and members of his body his right hand so maimed as it should be in daunger to bee quite cut off and so lost and of all the inward parts should haue a disease breeding in him that should dangerously affect the heart which being a most vitall part euen the very fountaine and seate of life that doth send forth the vitall spirits and life it selfe to the other parts if that should be perished then the very life it selfe would vetterly be lost Much after this manner is it found to be with good Christians in respect of the differing graces of Gods Spirit which they haue receiued from God though all verie vsefull for the Christian life yet some are more absolutely needfull as being vnto the soule not onely the hand by which it worketh but as the heart which is the very receptacle and seate of life by which it liueth which if they should miscarry all would be lost such as is faith and loue and repentance vnto life If these should receiue any dangerous hurt or fall into any deadly disease whereof they should not be againe well recouered there must needs follow the vtter ruine of such a Christian When therefore their faith is mightily assailed and by the strength of tentation sorely shaken when their repentance is challenged not to be sound and such as it ought Oh then how solicitous is a carefull Christian about the hauing of these well cured and recouered againe how feareful and doubtfull is he lest these should faile him and neuer be holpen how doth hee enquire after the best Physitians to heare the best counsell that in this case may be giuen yea if a whole Colledge of Physitians should all meete together to conferre about his disease they
difference to be both betweene the knowledge of one that is vnsanctified and vnsound in the faith and of him that is a true beleeuer whose heart is purified by sound and sauing faithâ— indeed and in like sort betweene the manner of their apprehending and laying hold of Christ for saluation As also no lesse difference to bee betweene the assurance and perswasion that either of them doe ground themselues vpon for the obtaining of life and saluation in Christ by meanes of such their laying hold vpon him Proceed now to declare what you thinke concerning such difference as may be found betweene the ioy that followeth heereupon and maketh glad the hearts of either of them once truly hauing or supposing themselues to haue good and warrantable assurance of their saluation A. Ioy and gladnesse which is an affection of the Difference in ioy heart that is deriued and springeth out of the loue and liking of a present good or out of an assured hope and expectation of some good that is to come wherby the heart is dilated and set out and the spirits therein stirred to liuelinesse and cheerfulnesse cannot but according to the measure of the apprehending of such a ioyfull obiect as promiseth all good contentment and pleasure to be found therein be more or lesse felt in the heart and follow abundantly when there is a full assurance an abundant and confident perswasion of obtaining so great a good as is indeed the greatest good of all that can be wished or hoped for or possibly may be looked for by any to be enioyed which is the euerlasting good of soule and body for euer whereby they doe not onely know they shall bee deliuered from the wrath that is to come but be made partakers of that glorious inheritance which is prepared for the Saints in light and that for the present their state is so comfortable and they so highly in Gods fauour at least in their owne consciences perswaded as of the children of wrath power is now giuen them to become the sonnes of God yea heires and heires apparant of life and glory with Christ Iesus This cannot but raise vp in their hearts great and abundant ioy yea ioy that is vnutterable and vnspeakable such as will make their hearts to dance in their bellies for ioy and merrines in the good liking they haue of this their so blisse-full an estate and most happie condition that both presently they now stand in and yet hereafter farre more fully doe looke for to enioy Now both these hauing such a perswasion they likewise haue and doe feele ioy in their hearts following therupon And the ioy is answering to the kind of assurance and perswasion that is had of so comfortable an estate and condition that doth cause the same And for so much as it hath been sufficiently cleared and made manifestly to appeare that there is as great odds and difference betweene the assurance of a true beleeuer and of a true beleeuers counterfeit as is betweene the boldnesse of faith and the blindnesse of folly betweene humble obedience in beleeuing what God doth promise and proud presumption in promising to themselues without any word or warrant from God what themselues alone doe fancie the causes being so differing and found to bee so farre at odds betweene themselues the effects rising from such causes must needs be seuered as farre asunder and differ as much the one from the other The deceiueable and vnwarrantable assurance of misbeleeuers False ioy fades cannot produce any better effect then a carnall lying a false and a fading ioy that is not to be trusted vnto but will vanish away and not be found nor felt in times of the greatest need when their beguiled hearts shall then most of all be left void of all sound comfort and contentment when trouble shall be hard at hand the greatest light of their ioyes is soone ecclipsed and ouercast with any sad remembrances and but the very heare-say of any trouble or danger towards them is able to dash all their mirth at once yea to strike them so as was Nabal strooken when his hart died within him and he became 1. Sam. 25. 37. as a stone Their smiles are but faint and heartlesse they may sometimes counterfeit a laughing gesture when yet the heart within taketh no such pleasure as they do make shew for they be but false and durelesse pleasures they vse to make themselues merry with in the middest wherof though they doe what they can yet their hearts for all that will be felt to be in heauinesse they may be full iocund and all on the hoigh for a time and yet by and by the case as much altered with them as euer it was with Belshazzer when he saw the hand-writing against him Dan. 5. 6. 30. what time hee was most merry in his cups and carowsings drinking in that wine which the swords of his enemies did soone draw out of his body againe for euen that night he was slaine then will their merrie Comedies bee turned into sad and heauy Tragedies their pleasantnesse into pensiuenesse their mirth into wofull mourning and they desperately sorrowing as those that haue out-liued all their ioyes they being for euer left in distresse and heauinesse when all ioy and gladnesse shall flie farre away Contrarily the stable firme and good assurance of the True ioy lasting other will beget breed and bring forth a sure solid spirituall and true lasting ioy which with a sweete and heauenly motion vâ—ill cause their hearts to reioyce in Christ Iesus as in their chiefest good and present good The nature of this ioy is to enlarge and exhilarate the heart and so much to affect him that hath it as it will cause him to exult and leape with reioycing This is not a halfe ioy a giggling from the teeth outward but a thorow and full ioy that affecteth soule and body spirit and flesh to make Psal 84. 2. Iob 35. 10. all reioyce together such ioy as will giue songs to a man in the night season euen such songs to God his people as in the night when a solemne feast is kept and such gladnesse of Psal 77. 6. Psal 30. 29. heart as when one goeth with a pipe as the Prophet speaketh Euen such ioy as is not only unspeakable to them that haue it and doe feele it but it is incredible to them that haue it not and doe but heare of it as who by their owne experience did neuer come yet to taste of the like Many thinke that good Christians are depriued of all comforts they haue no ioy nor gladnesse they know not what a merry life meanes they thinke for any to doe as they do is to liue but a mopish and melancholy life there is no cheare in their course But Gods seruants are allowed to haue their delights in this world to haue ioy and gladnesse of heart in this life as well as any others nay aboue and
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
their mourning into ioy that hee would comfort them and make them reioyce from their sorrow willing Rachel to refraine her voyce from weeping and her eyes from teares for her children which shee thought were not should come againe from the land of the enemy and there was hope left for her that in the end the same her children whom she so mourned for should come again to their own border Thus did the Lord create the fruite of the lips to be peace to sorrowfull Rachel in her vncomfortable mourning speaking such words as were the best and most easing lenitiues that could possibly be desired or wished for to be applied for the easing the smart of her grieued heart in the case about which she was so much disquieted and perplexed They were words spoken to Rachel no better fitting her turne to lift vp her heart in comfort againe that was before so much cast down then being applied as a most soueraigne medicine then the which there cannot be a more fitter prepared for the cure of such a wound vnto these mournfull and sorrowfull soules whose hearts are so much cast downe within them as they are ready to faint and giue ouer their hope for feare that all sauing grace in them is quite extinct and gone they being I say applied and fitted to the case and state they now are in they wil be able so to reuiue them in comfort againe as their hearts shall be made to reioyce and their very bones to flourish like an hearbe as the Prophet speaketh and they themselues Isai 66. 14. to laugh and sing yea they will bring them beautie for ashes the oyle of ioy for mourning and the garment Isai 61. 3. of gladnesse for the spirit of heauinesse that they may crie out with that ioyfull acclamation how good is a word spoken in due season they are euen like apples of gold in pictures of siluer for doubtlesse if these sauing Prou. 25. 11. graces of faith vnfained of true conuersion and beginning of the worke of regeneration could euer be found to haue been wrought in their hearts by the finger of Gods spirit and manifested in their liues by any kindly and naturall working any way discernable to a spirituall eye that it may be knowne they had once a sound beginning and a true being in them howsoeuer by meanes of the weakenesse of such graces and strength of some grieuous tentation the course of their effectuall working may seeme to be interrupted too soone yet may they be willed and that warrantably too with Rachel to refraine their voyce from weeping and their eyes from teares for these graces which they thinke are not but to be quite perished and gone are surely liuing and remaine fast rooted within them and in due time will spring forth and shew out their effectuall working Againe grace in time of some grieuous tentation may be driuen into some narrow corner of the heart as they that are in a Castle besieged may for sauing their liues flie into some corner some inward and secret place and yet after come foorth and shew themselues againe There is hope therefore for such in the end whatsoeuer they either feare or feele to be for the present that these gifts of God which Fidem nemo vnquam perdidit nisi qui non babuit are without repentance and graces which are indeleble and neuer faile the hauers of them since they are begotten of seede that is immortall and neuer can dye howsoeuer by the force of tentation they now are so nipped and bitten as hearbes and plants are with the ycie teeth of the winter so as they are faine to keepe their sappe close in the roote out of which they doe grow yet when the winter shall be past the storme of tentations be ouer and gone and the ioyfull spring time of consolation be once come that it is as when the singing of the birds be come Cant. 2. 11. 12. and when the voyce of the Turtle be heard in the land as Christ speaketh to the Spouse then shall these sauing graces with fresh vigour reuiue and get strength againe then shall they sprout and flourish goodly and shooting out their buds and bearing out their blossomes and yeelding foorth their fruite in all abundance euen the fruit of sure and lasting ioy which shall satiate the soules of those heauie mourners as with fatnes and make them become Iere. 31. 14. satisfied with goodnesse then shall the light of comfort breake foorth vpon these cloudy and darke hearts euen as the morning and the health of these languishing and fainting soules shall grow speedily light shall arise vnto them out of all their obscuritie and their darknesse shall be as the noone day their soules shall be satisfied in all this drought of theirs and their bones be made fat their hearts Isai 58. 8. 10. 11 shall be like gardens that are watered and their comforts like springs of water whose waters faile not Q. But if these graces may haue but their working only interrupted and letted for a time and their being not wholly destroyed nor they at any time so extinguished as to be made to faile for altogether as you seeme to affirme why is it that many of Gods worthie seruants whom God hath giuen great measure of such sauing grace vnto haue yet at times complained of the want of such grace as if they had wholly lost them and al were so quenched as if there were no one sparkle of them remaining any more As looke vpon Dauids faith who for a while beleeued and then he spake confidently but within a little time after that that faith of his seemed so to faile him as if Gods promises had had little certaintie in him and the Prophets themselues that brought them and published them vnto him were no better then lyars I said in my haste saith he that all men are lyars Againe see the Psal 116. 10. 11. failing of his comfort and the hope hee had in God when hee said in his haste I am cut off or cast out of the sight of thine Psal 31. 22. eyes and how doth he pray to God elsewhere that hee would not cast him away from out of his presence nor take his holie Psal 51. 11. spirit from him As though these were but looseable graces gifts and fauours which God for some time had bestowed vpon him so as they might when he pleased be yet taken from him againe A. I would instance in no other example to make good my former assertion then in that and the like vnto Faith neuer lost it which you haue now produced to make it be doubted of and called into question whether it should be so or not For that those in whom pretious faith and repentance vnto life haue been euer soundly wrought and the worke of regeneration in any measure hath once been truly begun that such I say being so in the state of grace are
the first to the last runneth throughout betweene them euermore to keepe them asunder For as soone will God and the diuell agree in one light and darknesse be made to accord as truth and falshood can euer meet together it is true that as the diuell is said to be Gods Ape who after an Apish fashion being the God of the world can and Ephes 2. 2. doth forge in the shop wherein he worketh that is the hearts of the children of disobedience the counterfait of all such graces as Gods Spirit doth frame and worke in the hearts of the Elect so this false faith may well be the counterfait of true faith and may haue an Apish imitation of it in euery respect but it commeth no more neare to be like it then is a dead carcase to a liuing body or a fier that is painted to a true fier that doth burne indeede and therefore it is but a mocke-faith that will beguile them sorest and soonest who do trust vnto it most Q. But how may this difference bee discerned and the â—auth of the one and falshood of the other bee best found out A. To finde out which is the true faith and which is the false besides other manifest signes whereby the same may be discerned there is none more pregnant to make that cleere and euident then that true faith is sure and firme constant and abiding to the end which neuer faileth 1. Differenco is continuance till it hath attained that end for which it had first a beginning and a being giuen vnto it which is the sauing of euery soule that once hath had it Whereas false faith is vncertaine not to trust vnto vnconstant and but temporary when it is at the best which will last but a season and will then faile a man most when hee should haue the greatest vse of it as in the day of battell when he should stand in the face of his enemie then it will start aside like a broken bow that he can make no shot and like a broken staffe that will leaue a man in the ditch when hee aduentureth to leape ouer with it Now this being worthily held for a maine difference betweene sauing and sauelesse faith whereby they are cleerly distinguished and plainly may be discerned the one of them from the other that this difference may the better bee discerned and made manifest Time is herein to lend her helpe for all things are made manifest by time as the Apostle speaking 1. Cor. 3. 13. of the diuers manner of working and labouring by the builders that build in the Church of God vpon the foundation some building gold siluer pretious stones others timber hay and stubble hee saith euery mans worke shall be made manifest for the day saith he shall declare it Truth is said to be the daughter of Time and so is falshood also Time trauelling with them both bringeth them both forth at the last and sheweth them as they are to the view of euery man Truth may be blamed Laborare potest vinci non potest but shamed it will neuer be True faith may bee hazarded and sorely shaken for a time but vanquished can Luk. 22. 32. it neuer be nor faile finally or be ouercome for it is of nature inuincible and the triall of true faith sheweth it 1. Pet. 1. 7. selfe in the end to be more precious then gold that perisheth and redoundeth to the greater praise honour and glory of the true beleeuer On the contrary falshood may for a time be couered and masked vnder the visour and vaile of truth but at the length time will cause it to be discerned for it is full of crackes and rents on euery side which can neuer be so made vp but the dissimulation thereof will thereby breake out at the last and easily be discried For truth pierceth through falshood on euery part which opposing it selfe to sound sincerity and innocent simplicity is found to melt away as snow doth against the Sunne False and fained faith may indeed shew goodly and flourishing faire for a time it may shine out with such a lustre and glistering brightnes as may seeme to dazle the eyes of all that are the beholders of it as though it were among other vertues as Lucifer is among other starres which comming next before the Sunne is filled full of light and brighteth the day before him when in the end for all such shining time will make it appeare to be no better then the light that commeth but from rotten wood which when it is once discerned euery one doth contemne as a thing of no worth but to be spurned away and to be troden vnder his feet In like manner all the light of ioy and comfort which seemed to be giuen out from that faith which is not sound will at the length be put in obscure darknesse the heart being left destitute of all manner of cheere and comfort both hopelesse and ioy lesse when times of triall and of sore affliction Mat. 13. 21. doe happen to to come as our Sauiour sheweth manifestly in the parable and daily experience also witnesseth to be most true Neither doth the vnsoundnesse and and falsenesse of faith onely appeare at the end when once the end of it is come shewing it to haue beene but temporarie which did not long endure but before the end be come euen when it is in the prime of the chiefest working if it be wel obserued there is a cleere difference euidently discerneable betweene the sinceritie and entire working of true faith that abideth the much hollownes hypocrisie of this temporary truthlesse faith that is not to be trusted vnto though it be takeÌ„ euen then when it is at the best and when all things may bee found to be in it as gloriously appearing in outward shew as can be found to be in that faith which is most true indeed And this difference may readily be discerned if men rightly considering their owne waies in their hearts will be vnpartiall Iudges to giue a right sentence according to such euidence as they may well gather from that which they can finde to be done and wrought in themselues For true faith dealeth truly in all that it doth how weake and imperfect Secondly if true faith deales truly soeuer it bee that it doth yet it is true and euer purgeth the heart as from other drosse and filth of sinne so from that pernicious plague and pestilent poyson which is the venome of all vertue and as a fretting canker that eateth out the very heart of all grace and extinguisheth the life of all sinceritie that is therein I meane close and priuie hypocrisie and guile of heart for where guile and falsehood is found to beare rule there plaine truth of beleeuing and of faith that is vnfained can abide no longer On the other side false and fained faith though in shew that seemeth to be very good which it worketh yet
may there much guile and deceit be found to be in it and the worke will appeare to bee vnsound and falsely wrought if good triall thereof be made that only hauing guile for the refuge and vnder falsehood and vanitie it Isai 28. 15. delighting euer to lie hid for there it resteth and setleth it selse there it findeth best cherishing and kindliest being as the dorres doe in the dung But this may better beé considered in some particulars Temporarie faith which yet is as good as no faith if it be not worse for if any withdraw himselfe the Lord will haue no pleasure in Heb. 10. 38. 39. 2. Pet. 2. 21. him And Peter saith it had been better not to haue knowne then to turne away againe seemeth to haue all the complements that can bee found in true faith and that in as goodly a shew and in as glorious a manner as the most pretious and sauing faith hath or can haue if goodly shewes and appearances might bee sufficient to serue the turne for if wee consider the nature of true faith and what be the parts whereof it doth consist if wee marke well what be the graces which principally doe concurre in true beleeuers for the making vp of that faith in them How true saith is wrought which is true and vnfained and by which they assuredly shall be saued it will be found that first their minds come to be illuminated and lightened from aboue with diuine Acts 26. 18. Eph. 1. 17. 18. Col 1. 9. 26. 27. and ◠2 2. Cor 4. 6. Iohn 17. 3. Acts 28. 24. Ioh 6. 68 69. Acts 15. 11. Iohn 1. 12. Phil. 3. 12. 1. Tim. 6. 12. 2. Tim. 2. 14. Rom. 4. 20. 21. Rom. 8. 38. Iohn 3. 16. Rom. 15. 13. Acts 8. 39. 1. Pet. 1. 7. T it 3. 8. 14. Coloss 1. 10. Gal 5. 16. 22. 2. Pet. 1. 8. Phil. 1. 11. Rom. 12 2. 1. Cor. 6. 11. Eph 4. 22. 24. Eph 4. 20. 21. knowledge of Gods truth especially with the sauing knowledge of Christ Iesus whom to know is eternall life Secondly then their hearts are strengthened as to assent to that they know so to relie vpon Christ whom they know apprehending him and laying hold of the promises of life and saluation which are made in him Fourthly from thence they proceed further and doe grow at the length to be assured in the truth and setledly perswaded of God his vnchangeable loue towards them in and through Christ Iesus so as they beleeue comfortably they shall neuer perish but haue eternall life by him Whereupon next followeth fifthly Ioy and gladnesse to be bred in their hearts euen such as is said to be vnspeakable and glorious All which former graces haue following and accompanying them the fruites of the Spirit Sixthly in good workes breaking out in their liues which may plainly be discerned by the generall change of their whole course of life from euill to good casting off the old man which is corrupt through the deceiueable lusts and putting on the new which is created after God in holinesse and righteousnesse And thus haue true beleeuers learned Christ heard him and been taught by him as the truth is in Iesus as the Apostle saith Now a temporarie beleeuer who is but a cunning reprobate and a true beleeuers counterfeit may haue the shadow and resemblance of all these graces and that with so liuely colours so workmanly set out and painted forth as shall cause them to carrie a goodly glosse and to shine out with such a glistering brightnesse as if they were comparable with the best when there is nothing at all sound but How farre areprobate may go all is bastardized adulterated and no better then plaine counterfeit stuffe such a man may haue common graces in so good a degree as a naturall man may in the possibilitie of his nature be capable of euen so much as his nature not renewed may permit him to haue As to instance in the former particulars he may haue great measure Heb. 6. 4. 1. Cor. 13. 2. Isai 42. 20. 1. Cor. 1. 19. 20. 8. 2. Rom. 2. 13. 19. 20. Acts 26. 27. Iames 2. 19. Iohn 12. 42. 43. Luke 8. 13. Mat. 23. 2. 3. Rom. 2. 20. 21. Rom. 1. 31. 3. 19. 20. Phil 1. 16. Mat. 7. 21. 22. of illumination and may attaine to much knowledge not alone humane but diuine also to know the truth of God to vnderstand the Scriptures to beleeue the Word of God to bee true crediting it in his iudgement and approuing of it in his affection hee may not alone become expert in the vnderstanding and opening of the Law thereby to know himselfe and all others to be guiltie of sinne but he may grow also acquainted with the mysteries of the Gospell thereout to know Christ and him crucified for the sinnes of the world and to know him to bee theone and onely Sauiour of all mankind he may haue a confused perswasion and conceit in his mind though vnwarrantably that Christ and all his benefits doe belong to him and laying claime to them as the woman that was not the mother did to the child that was not hers apprehend 1. King 3. 22. and lay hold of them all as his owne He may out of this conceit that he is now in the state of grace and in the Luke 8. 13. way of life haue his heart rapt and lift vp with much ioy he may take delight and after a manner grow proud of the good estate which as hee doth thinke he now standeth Luke 18. 11. in as in regard of the outward reformation of his life the vncleane spirit may be said to be gone out of him Mat. 12. 43. and another spirit to be giuen vnto him as was giuen to Saul when another heart was giuen vnto him after Samuel 1. Sam. 10. 6. 9. 10. had once annointed him after which it is also said that the Spirit of the Lord came vpon him He may bee found much humbled before the Lord with Ahab for many 1. Kin. 21. 27. 29. euils hee hath done and much commended before men with Herod for many good things hee hath done of Marke 6. 20. whom it is said that he heard Iohn gladly and that hee did many things after that he had heard him These also many seuerall gifts and graces which are very glorious to look vpon and faire in shew may concurre and meete together in one man and yet neuer a one of them right nor the man himselfe sound at the heart All these thus coupled thus compact and ioined together meeting in one person may seeme to carrie before them a faire resemblance of the comely feature of true sauing faith when yet it is but as a dead image which hauing all parts and lineaments of a well proportioned body wanteth the spirit and breath of life to animate the whole and agitate all the parts with liuely motion
otherwise yet he is blind and cannot see a farre off he cannot see the happinesse to come the glorie that shal be reuealed the honour that shal be to the Saints the end of Gods seruants how happy it will be nor the vengeance prepared for the wicked to bee warned in time to shunne and auoide it nay they many times doe not see things that are present though so cleare and palpable as might be groped and felt by blind men and not onely discerned Isai 26. 13. cap. 5. 12. by such as haue eyes to looke vpon them such as are iudgements that are present benefits that are present cap. 42. 25. that they might profit by them They haue therefore but an obscure knowledge and there is darkenesse in their greatest light the Sunne going downe vpon them euen at Iob 5. 14. Micha 3. 6. Isai 28. 7. noone and the day it selfe being darke ouer them No maruel then though they erre in vision stumble in iudgement as the Prophet speaketh Here then standeth the greatest preferment that men vnregenerate can euer looke to be brought vnto and largest allowance of gifts that they may euer hope to receiue at the hands of God that they may peraduenture be equalled with the most of Gods faithfull seruants and often preferred too before many of them in the common gifts and graces of Gods Spirit as in the gift of knowledge to haue much humane learning giuen them yea and a deepe insigh◠too into much of that knowledge that is diuine yet all these gifts and knowledge not being sanctified it may be truly said of them they are but as offals cast to dogg◠the other being childrens bread and as Manchet made of the finest of the Wheate As for true beleeuers and such as are sound in the faith Knowledge of true beleeuers indeed besides that they are Commoners with the rest and Commoners with the best in the best gifts that they haue though in the very things which the godly haue in common with the wicked they haue them in a farre better kind and farre more sanctifiedly then any of the wicked haue there being euer a tincture of holinesse put vpon them when they are giuen to them they haue some things peculiarly bestowed vpon them whereunto the vnregenerate shall neuer attaine nor haue the like for as they are the Lords peculiar ones so will hee grace them Tit. 2. 14. Psal 135. 4. with peculiar fauours and gifts giuen vnto them whereby they shall doe some singular thing which our Sauiour Mat. 5 47. would haue his true disciples alwaies to endeauour themselues to doe the like whereunto no reprobate shall euer be able to doe doe what he can He may goe about to colour and counterfeit and sample it as neare as may be but there will euer bee as great a difference betweene them as betweene that which is coloured and counterfaited and that which is most kindly and naturall of it selfe They haue the grace of true sanctification giuen vnto Ioh. 17. 17. 19. them sanctifiedly to doe that which they doe which the other want a grace that graceth all the graces they haue Beside their knowledge they haue is sanctified and so it becommeth sauing the like wherevnto can neuer haue any wicked man But more then this the Lord reuealeth some things to Some things reuealed to Gods children not to the wicked them which the other sort shall neuer know on like as he dealt with his Disciples whom he told euery thing apart vnto euen the hid wisedome of God the vnregenerate Mark 4. 34. Luk. 10. 23. 1. Cor. 7. 8. man is not so farre trusted of God as to haue his secrets made knowne vnto him the Lord dealeth with them as we deale with some whom wee doe not greatly trust we communicate not all that is in our hearts vnto them but onely such things as we care not who heare vs and whether they tell it or tell it not Men will know them well whom they impart their secrets vnto Kings will not make euery subject to be of their priuie Councell they are priuiledged men that are preferred to such a fauour The Lord maketh not all of his Counsell hee will know them well whom he will tell all his mind vnto hee telleth it to his beloued ones hee telleth all things to them apart yea he knoweth how to tell them apart when others are in presence giuing an vnderstanding heart to one to vnderstand the teaching when another that heareth is neuer the wiser for that he heareth but all is kept secret still and hidden from him The secret of the Lord is said to be reuealed to such as doe feare him and they are Iob 17. 4. Isa 29. 14. Psal 25. 14. Ephos 1. 9. Luk. 24. 45. Ephes 1. 4. Mat. 13. 43. Mat. 25. 34. promised that he will shew them his Couenant He opened the mindes of his Disciples that they might vnderstand the Scriptures The Lord will shew to such great secrets what he did for them before the beginning of the world in their Election what he will doe for them after the world hath an end in their glorification and what hee will doe for them in the day of iudgement for their clearing And Ioh. 5. 29. Ioh. 16. 13. this is according to that Christ promised his Disciples that the Spirit should shew them things to come The true beleeuers thē haue such a peculiar kind of know ledge of God and from him as they know of his fatherly yea husbandly kindnesse vnto them they haue such an inward acquaintance with him as the wife hath with her Hos 2. 16. 19. 20 husband that lieth in his bosome which knoweth all his secrets from whom her louing husband will conceale nothing if his call vnto him hee promiseth to shew to them great and mighty things which they know not the Ier. 33. 3. Amos 3. 7. Lord will doe nothing but he will reueale it to his seruants the Prophets As for the wicked they shall be nothing so it is not so betweene God and them but as they are Psal 1. 4. Psal 58. 3. strangers from the wombe so shall they bee kept strangers from knowing of such things to their dying day That heauie iudgement is sentenced out against them which Isaiah speaketh of and was sent to pronounce against Isa 6. 9. 10. them Their hearts are made fat their eares are made heauie and their eyes are shut vp lest they should see with their eyes and heare with their eares and vnderstand with their hearts and conuert and be healed Such things as the Lord in speciall fauour to his elect reuealeth to babes and those that are of little regard and account in the world he yet hideth from the wise and prudent in the Isa 29. 14. Mat. 11. 25. and 13. 11. 13. 14. 16. world euen because it is the good pleasure of his will so to priuiledge
and preferre such as once he hath receiued into his fauour shewing mercy to whom he will shew mercy and whom he will he contrarily doth harden Rom. 9. 18. Now the vse of the knowledge of such a difference to be betweene the gifts and graces giuen to the reprobate and to the elect should moue Gods true faithfull seruants not to content themselues with hauing such graces and gifts of Gods spirit as cannot saue them that haue them but though they be had yet the hauers of them may bee lost themselues not to content themselues with such a kind of knowledge of God and of Christ as though they say in words and thinke in theirt hearts that they haue the knowledge of God yet Christ in the last day shall say vnto them Depart from me ye workers of iniquitie I neuer knew you But to labour to get such a spirituall effectuall particular and distinct experimentall practicall liuely and sauing knowledge of God and of Christ as may be sure to bring them to life euer coucting after the best gifts if there bee any better then others and desiring to heare of that more perfect way which the Apostle speaketh of and promiseth to shew which is not to bee content to prophesie and speake with tongues but to follow loue 1. Cor. 12. 31. which is the chiefe and to practice holinesse they must labour to ioyne with all gifts and graces that they haue In euery part of Gods seruice there is some hidden thing which if it be wanting the whole action is nothing worth and adde to the performance of all religious duties they doe a singularity of holinesse and of purenesse of sincerity and intirenesse that they may bee sound and sincere in them doing that they doe with all integritie and vprightnesse in a sanctified manner in all the powers and with all the parts of soule and body that so they may doe some singular thing so exceeding the righteousnesse of all reprobates and hypocrites But to giue you yet further and more fuller satisfaction in shewing more particularly some differences which may be obserued to bee betweene the knowledge of a true beleeuer and of one that is but hollow and vnsound in his faith I thinke they may in these particulars be well differenced one from another First in the originall whence their knowledge is fetched Secondly in the end to which it tendeth Thirdly in the obiect about which it is occupied Fourthly in the subiect in which it abideth and is seated Fifthly in the kindes wherein they are much seuered Sixthly and lastly in the vses to which they are put For the first the one sort fetch their learning no higher then that the reach of humane vnderstanding may well Originall of knowledge be extended vnto and is found able to comprehend by the power and strength that it hath giuen thereunto Wisd 9. 15. 16. and therefore in some respect may be still said to be but naturall and humane though the things that are knowne are aboue the course of nature and truth in themselues may be said to be diuine The other sort fetch their knowledge farre higher and therefore their wisedome is said to be wisedome descending from aboue which is supernaturall and spirituall Iam. 3. 17. transcending all that nature can reach vnto being the hid wisedome of God which is wisedome among them that 1. Cor. 2. 6. 7. are perfect of whom as being the true and onely children Luk. 7. 35. of wisedome it alone is iustified the Lord reuealing to such by his spirit those things which neither the eye of 1. Cor. 2. 9. 10. man can see nor their eares heare neither can it enter into their hearts in such manner to conceiue of them and therefore of all others is the true solide eternall and euery way most diuine wisedome as being especially giuen Iob. 32. 8. and 38. 36. by diuine inspiration They in comming by their knowledge are either their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owne teachers as they are their owne schollers who loue to heare themselues speake and their owne admirers who like of nothing but what is done by themselues as being wise in their owne eyes or else their learning Isa 5. 21. Galath 1. 11. is of man and after man as the Apostle speaketh they being taught it by man because they are of the 1. Ioh. 4. 5. world they haue them for their masters that are of the world if any come in his owne name they are ready to heare Ioh. 5. 43. him as our Sauiour told the Iewes These are all taught of God because they are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heare his word because they are of Christ his stocke Isa 54. 13. Ioh. 6. 45. Ioh. 8. 47. and 10. 5. 27. Ioh. 6. 45. Psal 119. 102. they heare his voice but a stranger they will not heare they heare and learne of the father and so their knowledge brings them to Christ They are taught of God and therefore they liue well and decline not from his iudgements 2. And as the beginnings are diuers from whence Diuers ends of knowledge both these deriue their knowledge so are not the ends the same for which they labour to come by knowledge They that is the vnsanctified and vnsound in the faith seeke to know either but that they may know which as is said by one is but mecre curiosity or that they may Bernard thereby come to preferment dignities and greater liuings which sauoureth of ambition worldly-mindednes and filthy auarice These seeke to get knowledge to farre better ends as not alone to know but to doe as they know they desire knowledge as for it owne sake and for the excellency which they see to be therein so for the good of others and of themselues also that thereby they may teach others which is charity and also teach themselues which Phil. 3. 8. to doe is piety But aboue all they labour to get the true Vtque alios alij de religione docerent Contiguas pietas iussit habere domos knowledge of God that they may know how to honour him to feare God and keepe his Commandements which is the whole dutie of euery man 3. The third difference is in respect of the obiect of their knowledge Eccles 12. 13. The vnsanctified Christian and the men that are vnregenerate In matters to be knowne they care and study more to know all other things that may be knowne in the world beside then either truly to know God or themselues as they ought they bestow more precious time about hearkening for all manner of tidings that may bee knowne throughout all countries abroad to know the state of all other people of kingdomes and common-wealthes though neuer so farre remote to search what things are done a farre off though nothing at all appertaining vnto them then to know how things goe with themselues at home
not bee well regarded of him Why say they haue we fasted and thou seest it not Isa 58. 3. why haue we afflicted our soules and thou takest no knowledge of it And our Sauiour Christ telling vs of such sort of men how it will bee with them in the day of iudgement bringeth them in before vs comming to heauen gate as though they were in hast and calling earnestly to haue the gate opened vnto them as maruelling they should be let to stand without so long crying Lord Lord open vnto vs haue not we prophesied in thy name and Luk. 13. 25. 26. 27. hast not thou taught in our streets vnto whom for all this it will be answered depart you away I know you not yoâ— haue been workers of iniquitie Though the worke of prophecying and so of hearing reading praying fasting and the like were and are in themselues holy actions yet the doers of them not doing them holily may be workers of iniquitie for doing vniustly that which otherwise in it selfe were iust to be done Prayer and prophesying are spirituall Isa 1. 13. actions but they may for all that be carnally performed and so turned to sinne vnto them that are the doers of them He is an euill worker or a worker of iniquitie first that doth that which is in it selfe euill secondly that doth not that which is good being the good that he ought to doe thirdly that doth that which is good but doth it not well as doing it in some sinister respect of an euill mind vain-gloriously or hypocritically and the like And thus all that before haue been mentioned that temporary beleeuers and hypocrites may doe or possibly can doe not being soundly and sincerely done in such truth and vprightnesse as God doth require all is but lost labour that so is done and according to the prouerbe As good neuer a whit as neuer the better When holy things in themselues are thus hollowly done and in in so great hypocrisie by the doers of them the things which were otherwise most excellent are now most vile and whatsoeuer shewes they haue they are but beautifull abominations the fairest workes are then become the foulest faults and their best deedes their worst sinnes Things thus done by such deceitfull workers in their so doing of them they haue but marred as wee vse to say good matters in the handling and all that they haue so wrought euen in the working will crumble away as betweene their fingers and come to nothing They may deceiue others for a time but they will finde by wofull experience that they haue most of all deceiued themselues in the end that they haue toyled themselues in vaine and that they haue but wrought as in the fier which as quickly Habaâ— 2. 13. did consume it as they could worke it and bring it off their hand Hypocrisie is said to bee spunne vpon a fine thred but for all that it will make no good cloth nor garments that will couer them they may weaue it who that will but as the Prophet speaketh they shall weaue but the spiders webbe their webbes will be no garments Psal 59. 5. 6. neither shall they couer themselues with their workes Such builders as these that haue builded but after this fashion when they haue set vp all this goodly frame they may leane vpon their house as Iob speaketh but it will Iob 8. 15. not stand they may hold fast by it but it will not endure And because it is slightly built aboue it is as vnsoundly and vnsetledly founded below being set vpon so vnsteadie and so sandie a foundation when the raines shall descend Mat. 7. 26. 27. the flouds come and the windes blow and beate vpon that house it will all come downe and be ouerthrowne it will surely Iob 11. 20. fall and the fall thereof will be great Then shall the eyes of these men faile and they not escape and their hope shall bee Iob 18. 14. euen as the giuing vp of the Ghost Their confidence shall then be rooted out of their tabernacle and they be brought themselues to the King of feare Yea terrours will then for all this great boasting of strong assurance take hold of them as waters and tempests will carry them away by night The East wind will carrie them away and they shall depart and as a storme it will hurle them out of their place then will God cast vpon them and will not spare Iob 27. 20 21. 22. 23. though they would faine flee from vnder his hand men shall then clap their hands at them and hisse them out of their place as Iob doth thus speake time and experience will shew what manner of workmen these haue been the day will declare it and the fier will reueale it of what sort this whole worke is namely that they haue builded vpon a tottering and rotten foundation no better stuffe then timber hay and stubble and therefore all in the end 1. Cor. 3. 12. 13. will be consumed wholly ouerthrowne and brought to nothing On the other side the Spirit of God which is the spirit Sound builders of truth and leadeth vnto all truth hath a cleane contrary working in the hearts of true beleeuers who are said to be good and true in heart and such as in whose spirit Psal 125. 4. Psal 3â— 2. there is no guile like those worthies of the Tribe of Zebulon that came to Dauid to Hebron who are commended 1. Chron. 12. 33 to haue been men that were not of a double heart they are guided to doe that they doe with innocent Psal 24. 4. Psal 119. 1. 6. hands and vpright hearts not lifting vp their minds to vanitie nor swearing deceitfully but to bee vndefiled in their way which way so euer they shall walke still hauing respect to all Gods commandements In their behauiour Psal 101. 2. 3. at home to walke in the vprightnesse of their hearts in the middest of their house without setting any wicked thing before their eyes In their outward behauiour towards men or in the carriage of themselues towards God in his worship and seruice to follow the Apostles practice in endeauouring euermore to keepe faith and a good Acts 24. 16. conscience both towards God and man In their dealings with men to doe no ill to their neighbour to speake euery one Psal 15. 2. 3. the truth from his heart as children that will not lie in comming to serue God to cleanse their hands in innocency Isai 63. 8. Psal 26. 6. and so to compasse Gods Altar not as doe hypocrites to draw neare to God with their lipps when their hearts in the Isai 29. 13. meane while being remoued from him but so as they with Dauid say and professe euen vnto God as did hee O God Psal 57. 7. my heart is prepared my heart is prepared I will now sing and giue praise In giuing God thankes they awaken
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
hold him abiding in vs as the earnest Ephes 1. 14. of our purchased and promised inheritance and as a pawne and gage left with vs in our hand neuer to be taken away till we come to haue the full bargaine It is he that is the Spirit of adoption that imboldens vs to crie Abba Father Rom. 8. 15. 16. and makes vs to know God to be our Father testifying to our spirits as a most true and faithfull witnesse that we are his children So that all the sound comfort which at any time we haue wee may well father it vpon him and this ioy of our saluation may truly be said to be the ioy of the holy Ghost and not our owne And a the ioy of a true beleeuer surmounteth in height the others ioy in respect that it is more highly descended as that which commeth from aboue and is giuen him of God and wrought in his heart by his spirit the others ioy hauing no higher descent then to be descended of himselfe hee heing the father of his owne ioy which being but a bastardly ioy it is all the while but a bastard of his owne breeding so in this respect also that it reacheth higher then the others doe which resteth but in himselfe as from himselfe it tooke the first beginning but this reacheth vnto God that first gaue it and first instilled it True ioy reacheth to God into the heart that is so replenished with it and therefore in right it ought to returne from whence it came neither can it euer find any full contentment or satisfaction elsewhere till it bee got to him as being the truest and most perfectest obiect it can possibly finde euer to respect and to seate and settle it selfe vpon but when the ioy of a true beleeuer is extended vnto God and is once fastned vpon the happy fruition of him there hath it all satisfying and full contentment indeed there findeth he enough to make his ioy full yea more then heart can thinke or euer wish to haue may there be found and abundantly to bee had for in the presence of God thtre is fulnesse of ioy to be had and Psal 16. 11. that for euermore A true beleeuer hath indeed great ioy in the assurance he hath of his owne saluation howbeit not so great ioy in his saluation as in his Sauiour himselfe that hath saued him that he now knoweth God to be his God that God himselfe is for him and that God is with Rom. 8. 31. him for so he need not care who possibly can be against him and that he knoweth Christ himselfe to bee his Sauiour that hath loued him and giuen himselfe for him apprehending Gal. 2. â—0 him assuredly to be his owne for now hee knoweth he hath not onely saluation as a streame flowing out of him but in hauing the Sauiour himselfe he hath so the whole fountaine of saluation it selfe to be his owne And therefore a true beleeuer if hee should expresse his ioy in singing he would sing the song of Marie the blessed Virgine My soule doth magnifie the Lord and my spirit Luk. 1. 47. reioyceth not so much in my saluation as in God that is my Sauiour for though other things may cause ioy to Gods seruants yet God himselfe is their exceeding ioy and Psal 43. 4. the gladnesse of their ioy as the Psalmist speaketh And doubtlesse if God and our selues his glory and our saluation could not both be respected and regarded together but the one must be forsaken that the other may bee followed and the one left yea hated that the other may bee loued a good Christian and faithfull seruant of God would according to the precept of Christ labour to deny Luk. 9. 23. 14. 26. himselfe yea to hate father mother and his owne life to to follow Christ or else he were not worthy to be his disciple and according to the practice of Moses and Paul shew the naturalnes Exod. 32. 32. Rom. 9. 3. of their loue how mucb they stand affectioned to God and to his glory in so much as in respect of the pretious and high account they haue God and his glory in they would not sticke to set behind and vnder-valew the regard of themselues and their owne saluation more desiring that God should bee glorified then their owne selues saued If a true beleeuer can find his name to bee written in the booke of life and that the lot is fallen vnto him as that hee shall now share with the rest in that inheritance which is prepared for the Saintes in light hee worthily may and indeede ought to reioyce therein for so doth our Sauiour will his Disciples to reioyce in this that they knew their names to be written in the booke of life and hee may vpon good cause sing with Dauid The lines are fallen to me in a faire place I haue a goodly inheritance But all this cannot giue him the like contentment nor make his ioy so full as when hee knoweth that the Lord himselfe is become his portion for God being our God and Christ our Sauiour in hauing him to be ours all is ours and giuen vs with him And this was that which Dauid seemed most of all to take his greatest pleasure and chiefest delight in by his often repeating of this that the Lord himselfe was his saluation and become his ioynter and happie portion and though the lot did otherwise fall out wel and happily for him yet he acknowledgeth that it was God who maintained that lot and caused Psal 16. 5. it to fall out so as it did that be might shew if the lot was to be loued and liked of by him how much more he that caused it who ordered that lot and maintained it in that sort as he might haue it and enioy it was aboue all to be loued and liked for it teaching all good Christians by his example and practice that if they doe greatly account of their saluation and ioy much therein that they doe farre more highly account of God himselfe that is the God of their saluation and hath freely bestowed it vpon them that hee may haue the loue and ioy of their hearts principally and aboue all things else to bee most delighted in Dauid had many preferments in earth hee had good euidence also to looke for something in heauen as well as another his owne heart did often affoord him much comfort when he desired but to haue those ioyes againe restored vnto him that he was wont to finde and yet there was nothing in heauen nor nothing in earth that he desired to haue besides the Lord and in comparison of him yea hee esteemed more of hauing the Lord for his portion then of all the comfort his heart could affoord him for his flesh did often faile him and his heart would also faile him much but God failed him neuer but became Psal 73. 25. 26. the strength of his heart when
enemies he hath besides can doe to plucke that ioy from him which Christ hath once giuen Ioh. 16. 22. him or so to rifle and rob him of it againe as it can euer truly be said he is now wholly emptie who before was full according to that which Naomi spake in the griefe Ruth 1. 21. of her heart as touching the change of her estate and he is now dispoyled of all ioy and hath all cause of reioycing wholly taken from him that before was so abundantly filled and replenished with the same For light being sowne for the righteous and ioy for the upright in heart Psal 97. 11. as being the pleasant fruite and rich crop which they are to reape of their sowing to the spirit that fruit is not like to the summer fruite which will not last that soone must be spent but it is lasting fruite that will endure not alone all the yeere but all their life time for them to liue vpon and to cheare their hearts so long as they haue a day to liue vpon earth And therefore doth the spirit of God call vpon the righteous to be glad and all such to reioyce Psal 32. 11. Phil. 4. 4. Psal 5. 11. and be ioyfull as be vpright in heart they are willed to reioyce in the Lord alwaies and againe to reioyce yea to reioyce and triumph for euermore Now if all ioy could bee so wholly extinct at any time as not onely all power should be wholly taken away of bringing it into act for the present but in like manner all such ground and causes of it remoued that otherwise might as warrantablie and sufficiently cause it to bee though now it is not for the present act in being as doth the true cause bring foorth the naturall and proper effect how could this possibly bee done which the spirit of God in these and many the like places of Scripture doth will and warrant the righteous to doe The reason why true ioy in Christ being once giuen to the faithfull can neuer bee afterwards taken from them againe is because Gods gifts of grace to his children are without all repentance Rom. 11. 29. the mercies of God which he giueth to them are called the sure and the euerlasting mercies of Dauid God hauing promised to Dauid that he would not take away his mercies 2. Sam. 7. 15. Psal 89. 28. 33. 35. from him and his as he tooke them away from Saul that was before him And this is no more then that which in expresse words our Sauiour Christ did promise to his Disciples before he left them that he would come againe Ioh. 16. 22. vnto them and their hearts should reioyce and their ioy should none take from them All true beleeuers then to whom God at any time hath giuen to haue true ioy and peace in beleeuing may with a ioyfull reuerence reioycing Psal 2. 11. with feare and trembling before the Lord hold fast this their ioy and following the example of that worthy leader in the Lords campe and hoast euen that blessed Apostle Paul challenge all their enemies to doe their Rom. 8. 35. worst herein and aske who or which of them all shall bee able to separate them from the loue of God in Christ Iesus which alone is the surest ground and mainest foundation of all this their ioy and constant reioycing If anguish tribulation affiction or persecution things which already haue been so much treated on shall stand out to trie what they can doe hereabout they are things indeed grieuous to the flesh and to a worldly minded man they are as prickes and thornes in the flesh that will make him restlesse disquiet his carnall ease and peace in the world and such may they be as not onely by feeling of them when they come but by the feare of them before they light vpon him not onely take all ioy from him but strike him dead at the heart witnesse the example of Nabal But to a true beleeuer whose faith is vnfained and who by his faith knoweth himselfe to be certainly iustified and so set at peace with God all afflictions that may befall him can cause no such effect euer to bee seene wrought vpon him as can wholly and altogether bereaue him of all comfort and take for euer his ioy from him howsoeuer for the sudden by the power and strength of tentation they may somewhat astonish him yet calling himselfe to better remembrance hee well perceiueth and soone commeth to know that they are but sent of God for the exercising of that precious faith which once by his grace he hath receiued from him that now the worth and the value thereof may be the better knowne and that they are come rather to be triers then destroyers of his faith that the triall thereof being much more precious then gold that perisheth may cause to him the greater praise and 1. Pet. 1. 7. make more to his honour and glory at the appearing of Christ Iesus And therefore by that faith of his whereby hee findeth himselfe inabled to ouercome the world it selfe hee feareth not to encounter such afflictions such tribulations and persecutions as he meeteth with in the world as not onely daring to wrastle with them but to promise to himselfe the carrying away of the victorie from them and so finally in the end to ouercome them yea in all such things to looke with the Apostle to be more then a conquerour Rom. 8. 35. 37. 38. 39. through him that hath loued him These things then cannot wholly extinguish nor destroy the ioy of a true beleeuer they may better serue to double then to destroy the ioy of such a man It is that property which is onely peculiar to the ioy of faith so to abide in tribulation as it maketh him that is iustified by his faith and so is at peace with God not to be troubled with his troubles but 2. Cor. 6. 10. and 8. 2. 1. Thes 1. 6. to reioyce in tribulation and to suffer valiantly and patiently yea cheerfully and ioyfully euery thing that falleth out by God his appointment for his trying The fishes are not more fresh in the salt sea then Gods seruants remaine faithfull and comfortable in their afflictions and greatest persecutions there are no misaduentures can dishearten their wel resolued minds the Christian resolution of a valorous and stedfast beleeuer in the cause and quarrell of Christ Iesus is so stiffened with a magnanimious and manly temper as nothing can daunt his valiant If there were as many diuels in Wormes as there are tiles on their houses I will among them saith Luther Psal 56. 4. courage from looking the stoutest proudest enemie of Christ in the face for he knoweth his cause to be so good as he is ready to beare the hazard of the most dangerous aduentures and feareth not what flesh at all can doe vnto him for when God hath once spoken peace to his soule
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
they could neuer be saued the Lord would haue sundry patternes and examples to be set downe in the Scriptures to teach and admonish all the world to take heed how any doe trust vnto the like but to seeke to haue better and such as is true indeed euery way sound and vnfained CHAP. XXVII The description of Repentance that is vnto life with the kinds of it And how true beleeuers and hypocrites differ in them as also in the whole body and frame of Repentance Question SHew then I pray you what is that true repentance that may be trusted vnto and which is neuer to be repented of which the Scripture calleth repentance vnto life and how it doth differ from the vnsound repentance of hypocrites which how glorious soeuer it may bee in shew yet when it is at the best it is but as you say a repentance still to be repented of because it is no better A. Repentance is an action and worke of grace wherby a man that hath mistaken himselfe and gone out of the way vpon knowledge and perswasion of Gods mercifulnesse and readinesse to receiue againe to fauour euery sinner that repenteth doth againe recouer himselfe our of his errings and dangerous waies wherein he hath gone astray and by a kind of retractation of those ill courses he hath taken be commeth changed in his mind in his will and his affections and wholly altered in the waies of his life and outward actions eschewing euill and doing good so bearing out the fruits worthy of amendment of life All which ariseth from the sorrow of his heart that hath been bred by the knowledge and sense of such sinnes as he hath committed which sorrow is not onely felt within but also manifested outwardly by agreeable actions words and gestures When such repentance is wrought and found in any then is repentance vnto life as the Disciples Act. 11. 18. called it granted vnto them Such repenting is the recouerie of the soule after and out of some deadly disease fallen into It may well be called the sicke mans salue or the sinners salue for it cureth all diseases and is an vniuersall antidote against all plagues punishments whatsoeuer Of true repentance there are two sorts an ordinarie and as I may say a common and daily repentance which euery Christian is bound to vse and to practice all his life long and euery day of his life The second is an extraordinary and speciall repentance vpon some extraordinary and speciall occasion either of obtaining some singular blessing or getting to be either remoued or kept away some heauie and grieuous plague This kind of repentance may iustly be occasioned by a mans falling into some grosse sinne after he hath been called to the participation of grace the rising againe from which sinne is a speciall repentance as Dauids rising againe from his fall was In the first we are all to walke and that wee are to vse and practice euery day it being no other then the shewing forth of the efficacie and power of the death and the resurrection of our blessed Sauiour in vs that are members of his body while wee are seene daily to practice the mortification of the flesh and viuification of the spirit the putting off the old man and the putting on the new the dying vnto sinne and liuing vnto righteousnesse and the endeauouring daily to doe these things for the repentance of the very best men is but a daily sorrowing that they cannot be sorrie enough and repent no better but as we are to walke in the daily practice of this first kind of repentance so from some of the occasions of the second and especially any falling into grosse sinnes we should beseech the Lord to preserue vs alwayes if it might be possible by any meanes if it cannot bee but through too much humaine frailty we should find occasions not onely to renew our ordinary daily repentance but often to bring into vse and practice a speciall and extraordinary kind of humbling our selues before the Lord in a manner of repentance vsed more then ordinary for some speciall sinnes or speciall occasions our owne or others then is that course to bee carefully taken and vsed which in the description of true repentance was beforeset downe And such kind of extraordinary repentance in humbling of themselues vpon extraordinary occasions is euer like to speed the better at the hands of God and to preuaile more with him whensoeuer and by whomsoeuer it shall be performed in his sight if they that are so humbled are knowne and found to bee of the number of them which walke and liue in the vse and practice of daily humbling themselues by ordinary repentance for their daily slips common frailties and infirmities Whereas if it be otherwise done by others that are not acquainted with the like course and inured thereunto the like reckoning cannot be made by them neither is there the like hope for them to expect at Gods hands the like gracious acceptation Hypocrites they haue little to doe with the first of these two kinds of repentance they scarce know what it meaneth and are little acquainted with it it is not their custome nor manner ordinarily to humble themselues before God for their daily infirmities and sinnes to make conscience of their waies as being desirous to please God better by going about daily to reforme their liues it is well for them if any iudgement and plague doe come then to be heard howling vpon their beds and to assemble themselues for corne and wine though they still rebell then it is for them to fall a rending their garments though they keepe whole their hearts if guilt of some hainous wickednesse committed like those fiery serpents in the wildernesse doe sting and bite their conscience then is it time for them to cry and roare out with Cain and Esau and to fall a repenting with Iudas and confessing their sinne with like satisfaction as was made by him If the Angell of Gods vengeance poure out the viall of Isa 8. his wrath so as men are plagued for their sinnes then is it Apoc. 16. time for them to fret and vexe themselues and gnaw their tongues for the paines and sores that are vpon them and then make triall what their formall ceremoniall and alwaies extraordinary repentance because ordinary they vse none can preuaile with and for them To shew then 1. Difference of repentance some differences betweene the repentance of true conuerts and of them that are but coloured counterfeits first this is a maine difference euidently to bee discerned that there is one degree or kind of true repentance more in the one then can be found in the other which is so much missing with them that many of them doe neuer meddle with a daily and ordinary humbling of themselues all their life time but deferre it to their end and thinke it time enough to begin when they shall lie a dying the other hauing their