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
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
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
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
deepe dissembling for will not wee thinke a man did mock vs if he should thank vs when we do him no better pleasure then thrust a knife through his cheeks so is it for men to thanke God when hee smiteth them with his plagues and thrusteth them in with the sword of his scourges and fearefull iudgements except they found that they were sanctified vnto them and that they did them good by letting out the impostume of some great corruptions that lay ranckling in their soules whereby they are now like to haue better and more found health for euer after If God shall by any meanes shew to a man at any time what benefit his sicknesse shall bring vnto him and what is the good that he shall reape out of his troubles and his affliction that thereby as the Lord speaketh by his Prophet The iniquitie of Iacob shall be purged Isai 27. 9. and this shall be all the fruite thereof to take away his sinne he hath then cause indeed to be thankefull and chearefull in his trouble but for a man to reioyce against his conscience and contrary to that he feeleth cause for is but to reioyce in playing the hypocrite for he neither is nor can be soundly merry at the heart in such a case This is as if a man should be seene to goe leaping and reioycing to the gallowes when he is to suffer not for a good cause but as a malefactor euery one knowes that is a cause of sorrowing and mournefull heauinesse and not of reioycing and they to be pittied and not to be enuied that are seene to doe so As therefore many doe feare where no cause of feare is so yet there are more that reioyce where no cause of true ioy is The Lord hath promised to make the hearts of his seruants glad and ioyfull in the house of prayer Isai 56. 7. Gods faithfull seruants they are and may be merry but they onely take comfort in that which is matter of true reioycing indeed the other like them that are sicke of light frenzies laugh at their owne shaddows and at their owne fancies and vaine conceits To conclude then this matter also hypocrites and temporary beleeuers may haue in outward shew and appearance the like for a time that haue true beleeuers though neuer any such ioy as can be found to bee in like manner true for the sinceritie of it or in like degree pure without other mixture for the soundnesse and simplicitie thereof as is theirs Their ioy is neither of like measure for fulnesse nor of like soliditie and firmenesse for continuance Their ioy therefore may rather be said to bee like then any way equal to the ioy of true beleeuers which is the onely true ioy when all is done all other being but counterfeit in comparison of the same which being compared together in respect of those sundrie dimensions that seuerally before haue been expressed and which haue in like manner betweene themselues been apart considered thereout so plaine a difference will be made to appeare betweene them as is betweene truth and falsehood betweene that which is most sound and that which is but meere seeming and in bare shewes alone We had neede therefore to looke well and to make sure worke that we desiring to haue comfort and ioy of heart wherewith to be made glad may haue of that ioy that is true indeed because we can haue no other witnes of our hauing therof but only our owne selues neither any other to helpe vs to consider of our owne estate in this behalfe how it standeth and fareth with vs in this thing then our owne selues alone so as we shall be but euen plaine cosoners of our selues if we be deceiued herein CHAP. XXVI The fifth maine difference betweene sound beleeuers and counterfeits is in their repentance and how farre hypocriees may proceed therein Question THere haue bin shewed many plaine and cleere differences betweene the 1. knowledge of Christ that men haue and betweene the manner of mens 2. apprehending and laying hold of him for saluation as also betweene the 3. perswasion and assurance that men haue of obtaining life and saluation in Christ by meanes of such their laying hold vpon him and lastly betweene the 4. ioy following thereupon which may be found in those that are but hypocrites and temporary beleeuers and in those that are vnfained in their faith and true beleeuers indeed It remaineth that forsomuch as you haue shewed in all that haue true faith indeed there must be found wrought together with all these graces bâ—fore going a sound and thorough reformation of life to follow after and for euer to be maintained and continued in to the end And that hypocrites can as well counterfeit this as any of the rest that you likewise doe now shew some prognant and cleere differences whereby the repentance of a true beleeuer whose faith is vnfained may be found to differ from the repentance of an hypocrite that is alwaies hollow at the heart and vnsound in his faith A. Repentance among other the graces of Gods spirit Repentance giuen to such as shall be saued being one of the vitall parts of the body among other the members which cannot be wanting if wee would haue life well to remaine repentance being called repentance vnto life and being in some sort as necessarie to be had as is true faith it selfe which cannot be true except this be accompanying of it and therefore they are many times ioyned together in the Scripture and both by Iohn the forerunner and by Christ himselfe that followed after the one of them is as well commended vnto vs as is the other Repent say they and beleeue the Gospell This therefore being a grace absolutely needfull for all and which all seeme to be desirous greatly to obtaine there are none that will beare themselues more bold vpon it and that will presume further vpon their vndoubted hauing of it then those that are most without it and are furthest from all likelihood or possibilitie of euer obtaining it those are hypocrites and counterfeit beleeuers of whom our Sauiour Christ saith their portion assigned to them is to be with the diuell and his angels shewing that of all others there is least hope of their being euer brought to sound repentance that so finally they may be saued for he saith that harlots and publicanes are neerer vnto it then are they and therefore sooner shall be saued as who shall before them enter into the kingdome of heauen And yet none will make a more fairer shew of being indeed humbled and of earnestly repenting then will such There is no externall action requisite to be done by him that is truly penitent How farre hypocrites goe indeed which they will not performe and that in outward appearance to the full they will faile in none of the parts that doe belong to the humbling of the outward man and bringing downe of the body though it it were
suffice not let him answere Christs interrogatorie When the Sonne of man commeth shall he find faith on the earth If no faith surely as little repentance Shall then Gods Seedes men withdraw their hand because much hath been sowne alreadie when as so little comes vp Nay verily so many as truly beleeue on the name 1. Iohn 5. 13. of the Son of God wil acknowledge they stil neede Saint John should write vnto them that they may beleeue on the name of the Sonne of God as for the world that abides in vnbeleefe the truth of God where it shines most clearely shall haue that effect which Christ foretold the Spirit of Truth the blessed Comforter should haue at his comming euen to conuince it of sin because Iohn 16. 19. they beleeued not on him Neither I hope will the manner of handling vsed by the Authour and the kind of phrase farre from affectation or the entising words of mans wisdome I hope I say this will not offend any who are content their faith should stand not in the wisdome of men but in the power of God But I returne to you most worthie Knight to you principally I offer this Treatise this field if so I may call it wherein the Pearle of faith is discouered It is not for me to teach you how you are to account thereof your wisdome cannot but approue that high estimation the Merchant in the Gospel had of the Pearle This onely I wish that as you abound in outward treasures so you may be rich in the faith and consequently heire of the kingdome which God hath promised to them that loue him And certainely if that bee true that faith workes by loue then are you not without witnesse being well reported of for your loue to the truth and such as walke in the truth Onely goe on honoured Sir to deserue well and heare well of the Church of God If thus you shall bee content with those 24 Elders Apoc. 4. to cast your earthly dignitie at the feet of the Lambe improouing all to his behoofe to the aduancing his glorie and countenancing Religion If with that worthy King Dauid in way of thankfulnes to the Lord who hath done so great things for you you shall reflect your goodnesse vpon his Saints those excellent on earth this shall lift you vp in true honour and reputation among men in this world and be found to your immortal praise and glory in the day of the Lord Iesus yea vpon you shall come the blessing of those who blesse all such in the name of the Lord as are friends to Sion and seeke the peace of Ierusalem To this I from my heart say Amen and the Lord out of Sion blesse your Worship and grant you to see the good of Ierusalem all the daies of your life So for euer stands bound to pray and in what he may to be seruiceable to your Worship IONATHAN NEOVS THE PREFACE TO THE Christian Reader TO preuent that preiudice whereby the regard and benefit of many good bookes is much hindred we haue thought good to premit somewhat touching the Author the treatise it selfe and the reasons why it is committed to the presse First for the Author he may well be reckoned amongst the Worthies of Gods Israel who while he liued was as another a Act. 18. 24. Apollos an eloquent man and mightie in the Scriptures instructed in the way of the Lord and feruent in the spirit and spake and taught diligently the things of the Lord a man of indefatigable paines both in his priuate studies and exercises and also in the publique worke of his Ministerie to the great benefit of the Church of God ouer which the holy Ghost had made him an ouer-seer and finally he was a iudicious and pious Diuine well seene and practised especially in these points of faith and repentance wherof he hath here written So that the qualitie of the Author doth deseruedly commend the treatise as also the nature of the treatise may wel commend the Author with whom in the birth thereof it fared as with b Gen. 35. 11. Rachel who died in trauell whereupon though this abortiue orphan may in regard of the parent thereof well brooke the name c The sonne of my sorrow Benoni yet for our due esteeme vse thereof it may fitly by vs be called d The sonne of my right hand Beniamin The reasons mouing this our Author to write any thing for publique vse as one of vs hath obserued them from his owne mouth was first for that he being restrained from benefiting the Church by the ordinarie course of his ministerie hee was both willing and desirous to be seruiceable and helpfull to the same in what he might by this way and meane Secondly he seeing the people generally both pestered with many needlesse idle vaine pamphlets and multitudes of fabulous historicall discourses and also much encombred with manifold polemicall diuinitie tractats of curious and litigious points tending rather to contention and diuision then to godly edifying and that many good and necessarie bookes were more framed to giue satisfaction to the learned then to edifie the simple therefore that he might in a subseruient manner endeuour to supplie the preteritions of the latter sort of bookes and to helpe to iussle the former rotten rapsodies out of place he thought it expedient that treatises of such necessarie matter concerning the eternall saluation of all handled in so plaine a manner that the meanest may vnderstand should also be obtruded vpon the readers at the least if it were but to interrupt and hinder somewhat the reading of such bookes as be either hurtfull or vnprofitable Thirdly that he might leaue in speciall to that people and * Lee. congregation to whom he was a carefull Minister a particular remembrancer to bring to their minds some chiefe points of his former doctrine taught amongst them which upon their second meditations thereof they might the more affect and regard and also to bequeath some note of his good affection to his louing friends and well deseruing acquaintance this treatise did he entend and fit for them often to peruse and well to respect as the last farewell and loue-token of their deare friend Secondly for the treatise it selfe though it be imperfect both for the extent in parts and measure thereof and also for the manner and forme of the same so that now it commeth farre short of that perfection which was intended and would haue been performed by the Author if God had not taken him away before that he could finish or reuise it yet seeing for substance and matter it is touching iustifying faith and sound repentance without which none can be saued neither doth any perish but by defect and error in these two therefore is this discourse thereof most worthie the diligent perusall and consideration of all who may therein finde a new discouerie of the manifold slights of the diuell and deceits of the
new borne either know or apprehend the time or the meanes in and by which it came to be first brought forth into the world though being once borne and endued with all the powers and faculties of the mind and made in euerie part proportionable with all the members of the body howsoeuer it cannot well vse either it is euen at the very first as absolutely and perfectly a true man as euer it shal be afterward when it can put the vnderstanding that is in the mind to the greatest vse and worke with the members of the body to the best purpose that it euer shall be able So is it with the faith of Gods elect that is once Iude 3. giuen to the Saints it is as true faith at the first and as truly existing and being after it is once begotten by the working of Gods Spirit and thereby planted and put into the hart of a Christian though in neuer so great weaknesse as euer it is or shall bee when it is growne to the greatest strength it euer can attaine vnto or bee of the most effectual and mightiest operation and working that it possibly can be of Again if we consider faith how it may be assailed euen after it hath bin once soundly wrought in vs and planted in our hearts by the strength of tentation and the forcible Luke 22. 31. working of Satan who desireth to haue vs that he may winnow and sift vs as wheat daily experience maketh manifest the truth of this that so may a mans faith be shaken and al feeling of comfort be made wholly to faile him that he who once with great ioy did apprehend the loue and fauour of God towards him in Christ Iesus may be as far from such feeling and comfortable perswasion either so farre as others can iudge or himselfe can any way apprehend as euer was Peter from that worthie confession of Christ and of the faith hee had in him which hee once made profession of and which was so greatly approoued Matth. 16. 16. 17. 18. and applauded by our Sauiour himselfe when afterwards he did most vnfaithfully cowardly and dastardly denie him and falsely forsweare him yea curse and banne himselfe Matth. 26. 70. 72. 74. if euer he knew him And yet through the vnchangeablenesse of Gods purpose and grace whose waies are euer mercy and truth to such as feare him and his workes without repentance neuer to be called backe againe who neuer can denie himselfe though we may be vnfaithfull 2. Tim. 2. 13. and hardly can beleeue the faith of such a Christian howsoeuer soarely it may bee shaken by the force and strength of tentation so as vnbeliefe may seeme to haue gotten the vpper hand and feeling to be quite lost that hauing wholly let goe the hold thereof yet is it no more destroyed from hauing any further being nor can bee more made finally to faile him in whom it was euer soundly wrought at all then did the faith of Peter vtterly faile which was so vpheld by the promise and prayer of Luke 22. 32. Christ our Sauiour as it was not possible for all the gates of hell to preuaile against the same though they sifted it Matth. 16. 18. neuer so winnowed it to the ful This comfortable perswasion then in the heart of a beleeuing Christian which accompanieth the true knowledge and laying hold of Christ and riseth and floweth from them both it is not so much felt and perceiued at the first being and beginning of faith as after some time of continuance when faith by daily growing hath attained to some good measure of strength it then is found to manifest it selfe to the much quieting of the heart in the which it is so felt This is but the comfortable progresse and growing of faith the proceeding of it on as I may say from faith to faith as the Apostle speaketh And as in a word was noted before Rom. 1. 17. 1. Pet. 1. 21. out of that which is set downe by Peter from the faith that we haue by beleeuing in Christ to come to beleeue in God and to haue faith and hope in him reckoning vpon all fauour and mercy from him CHAP. VI. The vse that is to be made of this that God hath giuen the Commandements both of the Law and Gospell for the attaining of eternall life Question COme now to shew what vse we are to make of the knowledge of this that beside the commandements set downe in the Law for the fulfilling the righteousnesse thereof promise being made that if we shall so doe we shall liue thereby we haue another commandement inioyned vnto vs in the Gospell for our belieuing in the name of the onely begotten Sonne of God with promise likewise made in the same Gospell that all that belieue in him shall neuer perish but haue life euerlasting A. We are occasioned hereby to obserue the inestimable goodnesse of God towards mankind for his saluation so many waies being vsed by the Lord for the recouering of this most wofull creature so lamentably fallen that yet he might not perish for euer but liue and bee saued in the end First for that in giuing forth his Law he would euer treate about life with so rebellious a traitour as man had shewed himselfe to be against his Creator and would offer any conditions of peace or make any couenant at all for life and safety with such a rebell deseruing so often to die yea and that euerlastingly but such was the first couenant of the Law giuen by the Lord vnto Deut. 4. 13. 8. all mankind to be obserued by them wherein it pleased the Lord to enter into this couenant with man that howsoeuer by his transgression he had deserued to die without any mercy yet if he would now obserue these his Statutes and keepe the commandements which he had set downe in his Law hee should for all that liue and be saued thereby Doe this saith the Lord and thou shalt Leuit. 18. 5. Rom. 10. 5. liue which was done to let man see his vnabilitie to keepe this Law and thereby to driue him to seeke for life by the new Couenant made in Christ Secondly whereas the conditions of this first couenant Rom 8. 3. Gal. 3. 21. 22. Heb 7. 18. 19. Gal. 2. 16. Rom. 7. 10. of the Law were found much too hard to bee stood vnto and to bee kept by any man that so he might liue and be saued by so doing for by the deeds of the Law no flesh can euer be saued for by reason of sinne that commandement which was ordained to life is found to be vnto vs to death Herein the goodnesse of God did yet super-abound that it would please him to couenant with man the second time for life and saluation making a new couenant which is said to bee a better couenant then the Ier. 31. 31. 32. former because it is stablished vpon better promises our Sauiour
the assurance they haue at one time become secure at another growing to presume by an ouer-weening that should be within them there is no such promise to be found in the whole book of God made to any that are most preferred in Gods fauour and that haue allowed them the best assurance that may be of their saluation The strong faith may haue feares and doubts for euer but through such default that assurance may be ouertaken with feare and trembling againe yea with a horrible feare comming vpon them and they shaken with another manner of trembling then before would haue been sufficient and haue serued the turne Wee reade of no mans faith better graced or more secured or vnto which greater promises were made euen by our Sauiour himselfe then was the faith of Peter and profession that he made thereof which was not onely approued of by him but Peter was pronounced blessed for the same out of Christ his owne mouth and the same secured by a most gracious promise made thereunto that Mat. 16. 16. 17. 18. the gates of hell should neuer preuaile against it Howbeit when Peter began to presume and to haue an ouerweening Mark 14. 31. 37. 38. 68. 70. 71. of himselfe when hee became carelesse and secure neglecting by prayer and watching to safegard his faith he entred into tentation his faith was dangerously winnowed and most soarely shaken Dauid who was a man of an inuincible courage and of a most noble and heroicall spirit a man of that resolution and so strongly holding fast the confidence of the hope he had in God as he cared not for thousands nor ten thousands of them Psal 3. 6. that should set themselues against him who feared not though he should walke through the valley of the shaddow Psal 23. 4. 6. dow of death but reckoned that goodnesse and mercie should follow him all his daies and that he should dwell vnder Gods protection in his house for euer All this was during such time as he kept his integritie and continued his diligence and paines taking in such religious exercises and holy endeauours whereunto he had been wont to inure himselfe which made grace so happily to grow in him and his comfort so greatly to abound But when he once came to giue ouert is so blessed a course and began to grow carelesse and negligent in the best things setting himselfe to seeke after his sinfull pleasures and the satisfying of his lusts when in his prosperitie his heart began to be lifted vp by an ouerweening of his estate promised vnto himselfe and presumed that he should neuer be remoued then God hid his face and with-drew his Psal 30. 6. 7. comforts from him and how then became he troubled then were the ioyes that he was wont to haue in God vtterly Psal 51. 8. 11. 12 to seeke then in stead of all that confident and comfortable boldnesse hee was wont to haue in his heart fearefulnesse and trembling began to come vpon him and an horrible feare to ouerwhelme him then began the Psal 55. 5. arrowes of the Almightie to be shot at him which stooke so fast in his sides that hee was made to roare out for the Psal 38. 28. very disquietnesse of his soule then he that was wont to call others to praise God for his mercies began to doubt of Gods mercies for himselfe whether they were not come wholly to an end whether he were not cast off for euer Psal 31. 22 which in his haste hee did not sticke both to thinke and also to speake Yea that great Apostle Paul himself that elect and chosen vessell of the Lord who so gloriously did triumph and insult ouer all the greatest enemies of Rom 8. 33. 34. 35. 37. our saluation that wee haue challenging them all to doe their best and their worst for doing vs any harme and shutting vp that whole matter with that great assurance of faith that constant resolution that full and vndoubted perswasion that there was nothing present nor to come that euer should be able to separate vs from the loue of God in Christ Iesus hee was not voyd of all manner of weakenesse he was not freed from all kind of fearing and trembling but as haue other the seruants of God hee had also his weakenesse which hee could not be freed from when Satans messenger was sent to buffet him though he 2. Cor. 12. 7. 8. prayed earnestly vnto God for the remouing of the same he felt that strength of naturall corruption at sometimes Rom. 7. 24. ouer-mastering him that made him crie out of himself as of a most miserable man He serued the Lord in all humilitie Acts 20. 19. at Ephesus as himselfe saith with many teares and tentations he professeth he was among the Corinthians in 1. Cor. 2. 3. weakenesse in feare and in much trembling he saith when he was come into Macedonia hee had no rest in his flesh but was troubled on euery side he met with fightings without 2. Cor. 7. 5. and felt terrors and feares within he had care and took paines as well as doe other the seruants of God to looke to the maine point of the safetie of his owne saluation by taming and keeping vnder his own body and bringing it into 1. Cor. 9. 27. subiection left by any meanes when he had preached vnto others he himselfe should become a cast-away It is not for None must be secure any then let their assurance be what it will be to cast off all manner of feare or care but let euery one that thinketh he standeth take heed that he fall not nay he that standeth indeed and standeth by faith yet let him listen to the counsell giuen by the Apostle thou standest saith he by Rom. 11. 20. faith be not high-minded but feare Though such cannot fal finally away and their faith faile for altogether yet may they fall so fearefully and into such a decay of their faith as in regard of their owne feeling the comfort of their faith may be wholly gone and lost for a time yea and it is possible so lamentable may their fall be that for so great a degree of assurance of faith and measure of comfortable feeling as they had before they shall neuer haue againe nor during their whole life-time fully recouer all their losses which they haue sustained by so wofully falling And who would not feare and tremble if it were but at the thoughts of this thing that through a mans owne carelesse negligence such a case as this may too truly befall him This then is the work which euery one bee hee weaker or stronger in the faith must be ready to put his hand vnto and must neuer be willing to pull his hand from it againe after hee hath once begun to fall a working nâ—mely to worke out with feare and trembling Phil. 2. 12. his owne saluation Not that the saluation of
any doth depend vpon the worke and labour of his owne hand for it is a thing put out of all question that no man can redeeme his owne soule or make agreement with God for his sinne it cost more to redeeme a soule then the whole world â—ither hath or is worth beside so that he must lâ—t it alone for ouer God in his infinite loue hath prouided Psal 49 7. 8. vs a redeemer and sent vs into the world a mightie Sauiour Heb. 7. 25. that hath been perfectly able by himselfe alone to saue all that will come to God by him and this worke he hath fully finished and so hath perfected and accomplished this worke of our saluation as in it selfe it is most safe and sure But he that hath thus purchased and prepared saluation for vs howsoeuer hee keepeth in his owne hand Coloss 3. 3. that which he so dearely hath bought and paid for yet hath he prescribed and appointed a way which must bee taken of vs for the comming by it if euer we desire to haue the comfort of the fruition of it he hath set vs a race 2. Tim. 47. 8. Phil. 3. 13. 14. to runne and a course for vs to finish at the end where of he hath laid the crowne of righteousnesse and this eternall saluation as a rich recompence of reward for the trauel that shall be taken therein but so as except that race be run all out and that course be fully finished there is no looking Heb. 12. 1. for any to be saued Euery one therefore must fit himself with the Apostle so to runne as he may obtaine endeauouring 1. Cor. 9. 24. with him to sight a good sight to finish his course and to keepe the faith and so he may make reckoning to weare the crowne when thus hee hath won it by such a 2. Tim. 2. 5. lawfull kind of striuing Q. Seeing you haue rendred this as a probable reason why the Lord doth many times withhold from some of his children the comfortable feeling of that sauing grace of pretious faith which by the worke of his spirit he hath once wrought in them and shall neuer more till saluation it selfe be obtained be taken from them though they cannot so feele and apprehend the same namely that they might hereunto giue all diligence to make their election sure and by their painfull endeuours worke out their saluation euen with feare and treÌ„bling And seeing vpon this occasion you haue begun to shew how needfull a worke this is for euery one without exception of any be they stronger or weaker to put his hand vnto and diligently to be imployed about I pray you before you goe from this point shew somewhat more particularly what is to be done by euery man that would worke out his owne saluation thereby the better to get comfort to his heart and to succour and sustaine the faith that is in him whereby he beleeueth or desireth to beleeue better to be saued in the end A. This is the worke and trauaile that euery such a one must principally set himselfe about and neuer giue What is to be done for getting more feeling of faith ouer to be laborious and painfull therein First and aboue all things he must take paines and bestow labour about his faith If he thinkes he hath it not he is by all possible meanes to seeke to get the feeling of it and to get daily increases in it and when hee hath once obtained it his labour must be no lesse to keepe and maintaine the same Iude 3. that it may not faile him in his greatest neede This is said to be the worke of God and the chiefest worke that he Iohn 6. 29. would set vs about if wee would haue the question answered from out of Christs owne mouth When faith is thus gotten and well prouided for then is he foorth with to ioyne vertue with his faith and to learne the course and 2. Pet. 1. 5. way of a godly life standing and enquiring after the old Iere. 6. 16. way which is the good way that hee may walke forward in it doing wisely in that perfect way by setting straight steps to his feete still walking before God in the vprightnes Psal 101. 2. Prou. 4. 26. of his heart and euer pondring the path of his feete seeing that all his waies be ordered aright And hauing Matth. 24. 13. thus well begun he is to hold out to the end without any letting still labouring to encrease more and more as hee hath receiued how to walke and please God that his way 1. Thes 4. 1. in well doing may be as the way of the light which shineth cleerer and cleerer till the perfect day come He is to Prou. 4. 18. labour lustily in putting forward himselfe euermore gathering strength as hee goeth on in his way till hee hath finished the whole taske that is put vpon him and till all may be done that is required of him For which purpose let him looke vpon that worthie leader that hath so well led the way before him and so follow on doing herein as hee hath him for an example I meane the Apostle Paul let him euer forget the things that are behinde Phil. 3. 13. 14. and reach foorth and straine on to the things which are before pressing hard towards the marke and contending with all his might for the price of the high calling of God neuer turning head for any opposition of enemies that will like as did the Amalekites come out to make resistance and seeke to let and stop him in the way from going on in such a course but arming himselfe with the armour of righteousnesse on the right hand and on the 2. Cor. 6. 7. 1. Tim. 6. 12. 2. Tim. 1. 8. left be alwaies prouided to fight that good fight of faith and make readie to partake in the afflictions of the Gospell since none can make reckoning without suffering persecutions to hold out in well doing And thus hauing 2. Tim. 3. 12. finished all things and ouercome the whole labour of this worthie worke in working out his owne saluation let him be assured that when his worke is well brought to an end then shall his full felicitie most happily begin then shall the wages of his worke be fully paid him and that recompence of reward be giuen that will fully answere all the expectation of his hope and farre goe beyond all that euer he could looke for too then shall he receiue the full end of his faith euen the fruition of that saluation whereof before he had the promise And faith being thus come to an end from beleeuing he shall come to hauing and to enioying of that which he beleeued euen his promised saluation and that eternally in Gods kingdome Q. This is indeed a happie end of a hard labour and a royall amends for all paines that haue bin taken in the Christian
be cast too much behind or so runne that we should not obtaine Our case by our sinning and by Gods mercy prouiding a remedie to saue vs from perishing if we will looke out for it in time is not vnlike the case of one among the Iewes that had vnwillingly slaine a man and Gods mercifull indulgence vnto such a one for the sauing of him by appointing Cities of Deut. 4. 41. 42. refuge for him to flie vnto that there he might be rescued and saued out of the hands of the reuenger of blood now we may well thinke there was no need to bid such a man runne to that Citie for if he were taken before hee came thither he was in danger to be slaine and though he ran toward that Citie neuer so fast yet wee may easily conceiue he ran not without feare and trembling all the way as he ran lest the reuenger of blood should haue ouer taken him before he should haue gotten thither So is it with vs Christ is our onely refuge and propitiation 1. Ioh. 2. 1. 2. for our sinnes if we be taken out of Christ we are lost for euer Should we not plie vs then with all possible hast to get vs vnto Christ and labour with the Apostle aboue all things in the world to take such a course as we may be found in him not hauing our owne righteousnesse but Phil. 3. 9. the righteousnesse which is by faith in his name Now who shall be found to be in Christ but those that shall be found walking in this good way not walking after the Rom. 8. 1. flesh but after the spirit haue we not cause then by faith to get vs into this way with all the speed that may be and to ply vs as fast on in it after wee be once entred as possibly we can and will any blame vs if we doe not all this without feare and trembling seeing there is so much danger on euery hand For if either wee should mistake the way at our first entring or goe out of the way againe after we had once well begunne or slacke our pace as we are a going that heauen gate should be shut before wee come all were lost with vs and wee were vtterly gone if we had a thousand liues they would perish all without any redemption Is not feare and trembling then worthily remembred by the Apostle in this case and not without great neede commended vnto vs which are so good helpes for vs and fit meanes to remedie all this that will not suffer vs to abide secure but stirre vs vp with all carefulnesse to looke well about vs in euery respect And where it is conceiued that such fearing and trembling would hinder our Christian reioycing and dash all our comfort let mee adde this for a conclusion about this point that as the sweetest ioyes doe many times spring out of the bitterest griefes and out of the lowest bottomes of the deepest sorrowes the highest springs of the liueliest and most lasting comforts doe oftentimes fall out to be found and fetched forth so out of this feare and trembling lest in any thing wee should be wanting that were needfull to be done for our attaining to saluation a most comfortable boldnesse and most solide assurance of our firme standing in the state of grace and saluation will at the length bee fetched and wrought out as by a strong hand For what should make vs to doubt or cause vs to feare any more if Gods spirit hath pronounced peace to all such as walke according Gal. 6. 16. to the rule that himselfe hath set downe for their direction giuing his word and promise that there shall bee no condemnation to such as walke not after the flesh but after the spirit And our owne consciences which haue been witnesses with vs in all our waies are ready to comfort vs in this behalfe and to say for vs that such hath been our most vsuall and most ordinary course who shall then stand vp to make vs afraid or what should hinder the stablenesse of our comfort and the assurance of our peace Nay hauing warrant from God to goe with this message and to say to him that walketh in his righteousnesse it shall be well with him I would meeting Isa 3. 10. with such greet and salute them as did the children of Beniamin greet and encourage Dauid saying Thine are we O Dauid and with thee thou sonne of Ishai Peace 1. Chro. 12. 18. peace be vnto thee and peace to all thy helpers for thy God helpeth thee CHAP. VIII How faith is discerned and the true being thereof made manifest both to the beleeuer himselfe and to others Question NOw if it please you to returne againe to your former speech you were in hand with I would be glad to heare somwhat more of that point how faith which you haue said may haue a being in a mans heart when yet it is not felt commeth at all to be discerned and how at length the true being thereof may be made manifest A. When the seed of God his Word which is immortall How faith is discerned and abideth euer whereof this precious faith is begotten is once sowne in our hearts and becommeth so blessed there and prospered from aboue as it shooteth out this blessed bud and causeth this pleasant plant of sauing faith how tender soeuer it may appeare to be at the first to spring vp as from a most sure lasting and liuely roote full of sappe and good nouriture so to feede and cherish it alwaies as it can neuer die afterward till wee be saued In whom it is so planted that this sauing faith hath once giuen vnto it a sound beginning of the true being therof that it is now habituated and incorporated into the minde of the true beleeuer which is called the first act of faith when I say we once become to haue the habite of this grace put into vs and soundly planted and seated in our hearts the knowledge of this if it can be truly discerned and vndoubtedly fastened vpon is questionlesse the surest and safest to trust vnto for them that are able to find out such a work thus to be wrought in them for this worke being once done is neuer to doe againe because it cannot be vndone for euer any more for such grace once truly had neuer faileth the hauer afterward it being a part of the regeneration and new-birth of a Christian whereby power is giuen vnto him to become the Sonne of God now once borne the child of God he remaineth so euer he is no more to bee borne againe the second time euen as Baptisme the outward Sacrament of the new-birth is once onely administred and so is sufficient for all our whole life time and is no more reiterated at any time againe But though this bee the surest yet because it is the hardest to finde out otherwise then by the second act which is the more liuely
the dissolution of the soule and the body and that a true beleeuer should dye in all that weaknesse and feeblenes of his faith yet were it not possible that such a beleeuer could miscarrie because he dieth in Christ his faith holding him fast in Christ and holding Christ fast to him faith being of that nature that hauing once taken hold of Christ in the greatest weaknesse that can come vpon it it neuer letteth goe the hold it hath taken though being benummed for a time by some disease of tentation it may not feele the hold it truly hath till that soule be saued that once hath entertained it and had it abiding and dwelling therein it dieth not in death till it seeth that soule that so hath it to be put into life And to shew yet further how mightie and powerfull this grace is to saue euery one that doth truly beleeue it dealeth with vs and for vs towards Christ in the office that it hath to saue vs by Christ as Christ himselfe dealeth for vs towards God his Father in being our Mediatour that wee might be brought to God by him Now we know he neuer will giue ouer the office of his Mediatourship for vs till hauing finished all things for the perfecting of the worke of our full saluation putting downe and subduing all the enemies that wee haue vnto the very last of them all which is death drawing vp all his members euen to the last and to the least that belong to his body himselfe being the head that all together may be glorified with him and then shall be the end of this his office of Mediatourship in the manner as now he doth execute the same and neuer till then when the kingdome shall be deliuered vp euen to God the Father and he himselfe as Mediatour become subiect vnto 1. Cor. 15. 24. 28. him that put all things vnder him that God may be all in all we being inseparably ioyned to him and vnto God by him that so we may raigne for euer in his kingdome After some such manner doth pretious faith which is the faith of Gods elect discharge the office assigned vnto it Christ is the only Sauiour of mankinde there is no name giuen vnder heauen whereby wee can be saued Acts 4. 12. but only by him he alone by himselfe hath fully perfected and finished that worke of our saluation and by the price of his bloud hath purchased eternall redemption for vs at the hands of God his Father The benefit of this purchased redemption is effectually communicated only to such as doe truly beleeue whom hee mindeth to bestow saluation vpon hee neuer faileth to giue faith vnto that they may haue a hand to receiue that which he hath a heart most freely and willingly to bestow the office of faith is to apprehend Christ and neuer more to let him goe to lay hold of saluation which Christ bringeth with him and neuer to see it lost till the soule be set safe for euer into which for this purpose it is once put and wherein it was wrought at the first Faith is most faithful in discharging al the trust that is thus coÌ„mitted vnto it and performeth to the full the office that it is appointed vnto for which cause it setteth vpon our enemies that would let our saluation and neuer giueth them ouer till it hath subdued them it repelleth what would hurt vs it remoueth out of our way what would hinder our good it feareth not our arch enemy the diuell himselfe but couragiously Power of faith and stoutly it dareth set vpon him and encounter him and buckle with him and faileth not to foile him and in the end most valiantly and victoriously to triumph ouer him conquering him in the combate and forcing Iames 4. 7. 1. Pet. 5. 9. him to flight it dareth take the whole world to task ouercome it too in the end for this is the victory whereby Eph. 5. 4. we ouercome the world euen our beleeuing it stoppeth so the mouth of the Law and putteth sinne so to silence that they can haue nothing to say against vs it iustifieth the soule in which it is and setteth it at peace with God it bringeth vs vnto Christ and so ingrafteth vs into him as it suffereth vs not euermore to be separated from him by any kind of dis-union that can happen it purifieth and purgeth the heart while we liue it comforteth and cheareth the heart when we come to die it once being entertained of vs abideth with vs for our safetie and comfort euen to the end it neuer giueth vs ouer so long as wee haue a day to liue and when death that must part vs doth appeare it yeeldeth not to death till we bee bee put into life and lets vs not goe till it hath resigned vs vp vnto Christ who then taketh vs to himselfe for euer out of the hand of faith Thus faith hauing finished the whole worke of our saluation that was to be done by it and brought it to so happie an end it then taketh a most sweete and happie farewell of vs for euer after as not being able any more to stand vs in any further stead Oh happie and blessed work of faith that it thus doth worke for vs Oh grace most gracious and precious indeed of sauing faith which being once giuen to the Saints they can neuer valew the worthinesse of the gift that is so giuen nor the good will of the giuer that most freely hath bestowed it who can neuer be enough loued of vs nor his name sufficiently magnified by vs and praised for the same Q. I will with-hold you no longer by mouing any further questions hereabout nor draw you any further away from going on to speake your iudgement about that matter you were in hand with namely how faith which is a spirituall grace that is inwardly seated and roâ—ted in the heart commeth yet at the length to be plainely discerned and made manifest But I desire to know further your mind in this what you thinke to be the readiest and best course for a man to take that is desirous to worke out his owne saluation and mâ—kâ— his election sure whereby to find out that he hath sauinâ—â—aith euen that pretious faith which is the faith of Gods elect A. I find that the most generall course in the Scriptures throughout taken by the Spirit of God himselfe who is onely wise and searcheth the heart and the reynes and knoweth all men throughly both behind and before within them and without them what they are in most exact manner so as nothing can escape his knowledge when he would make the hid things of mans heart manifest Vsuall triall of faith is by life not heart and would make men either knowne to themselues or manifest them what they are vnto others or would ouercome them himselfe and conuince them to be such as he doth challenge them for and charge them to be what
time he doth enter into plea with them or hold and maintaine any controuersie against them that then his course is to put this more vpon the triall of such mens liues then vpon the disposition of their hearts more to stand vpon what is seene to come from them then to stand arguing the case whether it bee true that they say they haue or haue not this or that vertue or vice within them Like as it will also be the course that the righteous Iudge of the whole world will take in that great assize according as himselfe in part hath made it knowne afore-hand vnto vs when all men shall be made to appeare and shall bee put vpon their last triall euen the triall of life and of death the triall will passe and the iudgement will bee giuen vpon them either for guilty or guiltlesse not so expressely according to what hath been in their hearts as according to what hath appeared in their liues and what hath been found to haue been the deed and workes of their hands as namely he telleth vs they that haue done Iohn 5. 29. good shall goe into life euerlasting and they that haue done euill vnto euerlasting fier and it will be said go you cursed Mat. 25. 34. 41. you gaue me no meat you did not visite me come you blessed you fed mee and you clothed mee And this is that which the Apostle also saith wee must giue an account 2. Cor. 5. 10. according to that we haue done in our bodies Hee saith not according to that we haue had dwelling and abiding in our hearts for the plaine manifesting of the one will be sufficient and enough to make the other well enough knowne So that though we are not iustified by our workes yet shall we be iudged by them they being the infallible testimonies of our vnfained faith in Christ Iesus and though workes doe not iustifie vs yet workes doe iustifie that that must iustifie vs euen our faith by which we beleeue to be saued that it is a liuely faith and a faith that is not fained therefore doth Iames bring forth his workes to manifest his faith by as the directest course that can be taken and the most ready to haue faith made knowne by Now if any thinke he can doe otherwise and without workes get his faith to which he trusteth to be manifested and made knowne to bee God hee calles him forth to doe his best in shewing how that can bee performed shew me saith hee thy faith without Iames 2. 18. works and I will shew thee my faith by my workes Which he so speaketh not that any can possibly do it but that their folly may the rather be laid open and the more discouered that so doe thinke it They bee the workes which come from faith that must both shew faith and iustifie it to be true Faith is operatiue and worketh by loue if any will find out faith let him seeke after the measures Gal. 5. 6. of his loue to God and to his Saints If any would know whether hee bee elect or no to eternall life let him gather the knowledge thereof from the effectualnesse of his calling and sanctification of his life for by these Pcter leadeth the Christians as by the hand to the finding it 1. Pet. 12. out We must not soare alost to know whether or no we be elected If any man would know whether the Sunne shineth or no let him looke vpon the ground to see the reflexion of the Sunne-beames from thence and not vpon the body of the Sunne which will but dazle the more his sight As then we gather the cause by the effect the paterne by the picture and by the forme of a seale printed in waxe we easily vnderstand what is the very forme and fashion of the seale it selfe so by the true and proper effects of liuely faith we conclude the existence and being of true faith it selfe and the same effects like seales doe imprint and stampe the image of Gods election in vs. Q. But may not faith as well bee found out by the causes which causeth faith as by the effects which faith worketh and bringeth forth As for example the publication of the promises of the Gospell made to poore sinners calling all that are wearie and heavie laden with the burden of their sinnes to come to Christ promising they shall bee eased and promising that all that doo beleeue in Christ they shall never perish but haue euerlasting life and withall commanding vs that wee doe beleeue in the name of Iesus Christ the Sonne of God 1. Iohn 3. 23. Now if with the publishing of such promises out of the Gospell preached and declaration of such acommandement giuen the Spirit of God who is the onely efficient cause and worker of this grace shall be pleased to ioyne his owne working with the word of that preaching and so open a doore of faith to the poore sinnâ—r that heareth such promises as he shall not onely assent vnto them but lay hold of them also and assume them to himselfe and taking God at his wora beleeue indeed that hee shall haue his sinnes pardoned and his soule for euer saued May not a poore sinner so beleeuing find out this way that he hath true faith indeed without any further inquiring or making any more question about the same A Yes doubtles and no way better then thus if so be he Faith knowne by causes can after this manner apprehend and feele that so he doth beleeue for now he hath set his foot vpon that rocke that will neuer faile vnder him but beare vp his whole building and giue him a sure standing for his faith to rest vpon now hath hee come to the very ground worke of his beleeuing and hath laid open to himselfe the foundation to the bottome whereupon his faith is set so firme sure that it is not possible it shall bee moued to the ouerwhelming thereof for euermore And therefore he may comfortably cheare vp his heart as did the Apostle against euery obiect of feare or discomfort that might stand before him at any time to dismay him and say with him I am not ashamed neither doe I passe at all for this for I 2. Tim. 1. 12. know whom I have beleeued and vpon what I haue grounded my so beleeuing and I am perswaded that hee that hath thus promised is both able and faithfull to doe that he hath promised and that hee will also performe it But if it be well marked this faith euen by this search is not found out by the causes alone but by that which is caused by it and by that which it is in hand with to effect and worke in the heart of that beleeuer in whom it is so wrought for it is in hand with this worke to bring the sinner to his Sauiour to ioyne the soule that hath sinned to Christ that hath saued it by an vnseparable vnion
reprobates that are sure to be damned A. It is most true that you say this grace of faith is of an inualuable worth it is the very hindge vpon which the gate of heauen turnes which openeth it selfe to giue entrance to euery one that hath it but alwayes stands shut keeping them out that come without it Worthily therefore did the Apostle enioyne this vnto vs to giue all diligence to make sure worke about our faith proouing and examining our selues how the case standeth with vs touching the matter of our faith and true beleeuing for he knew full well that faith of all other the graces of Gods spirit is a grace most necessary to bee had of euery one that desireth to be saued and that it is well worth the looking after and labouring for if happily with all our labour our looking and our seeking it may be found and light vpon for it is a pearle of that price that who so is a wise Merchant will sell all that euer he hath to purchase and to get it It is a find-all and a Iewell of that worth and value as who so knoweth it will neuer giue ouer seeking till he hath found it for he that findeth it is made for euer by it in finding it he findeth life and is sure for euer to be saued by it Such may reioyce indeede with the ioy of Gods people and glory with Gods inheritance yea they may reioyce and triumph for euermore and not onely themfelues but call in others of Gods seruants to reioyce together with them and praise God hartily for his mercy this way shewed vnto them vpon more waighty and iust occasion then did that woman mentioned in the parable in the Gospell who lighting a Luk. 15. 8. 9. candle and sweeping her house and finding her Groat called in her neighbours to reioyce with her because that her Groat that was lost before was now found againe Neither is it more comfortable then it is possible to haue this effected that by prouing we may finde that we haue true faith and so by consequent come to haue assurance of being saued otherwise should we neuer be Faith may be knowne commanded thus to endeauour to goe about to doe it for howsoeuer vnder the law precepts were giuen of things that were impossible that wee might know our owne weaknesse yet vnder the Gospell precepts are giuen of things though hard to be done yet of things that possibly may be done and well may bee attained vnto that the power of Christ his grace may thereby be made the more manifest and the better to appeare as when we are commanded to beleue and to prooue and to try our selues whither wee truly doe beleeue But though it be true that faith by searching may be felt and found out being once vndoubtedly had that it cannot finally and for euer be lost againe yet it is as true that through the default of the hauer neglecting to vse the meanes to haue it goe well with his faith whereby the vigour of it and liuely operation and working of the same may be shewed forth the comfortable feeling of the presence of faith may be so lost to such a man and through his no better Feeling may be lost looking to it nor looking after it so may faith it selfe be to seeke as if neither were at all nor neuer had been before in such a heart neither will the comfort of it be had againe nor faith it selfe be euer light vpon and discerned to haue any residence or certaine being there tillby a long labour of seeking looking ransacking and searching all the roomes and corners of the heart all the courses and carriages of the life hauing also the light of best direction out of the word of God lighted vp vnto vs for our furtherance herein the same may happily at length be discerned where it is remaining and to haue though in weake manner yet still a true being which may seeme in some sort to be exemplified by this phrase and manner of speaking thus vsed by the Apostle willing vs to proue our selues whether we be in the faith and againe to examine our selues and to know our selues doubling and re-doubling the charge vpon vs. Which may giue vs to vnderstand that as false faith may easily without good examination and triall be taken for true faith so that true faith it selfe is not so readily to be discerned vnlesse there bee some narrow search and triall made about it and proofe to finde it out for otherwise what need should there be of all this prouing examining and trying whether we be in the faith or not which the Apostle heere so earnestly doth enioyne if it were obuious and a thing alwaies ready to be found out and receiued by vs CHAP. X. Two things propounded first the differences betweene sauing and sauelesse faith and how farre a reprobate may goe in faith secondly the notes and properties of true and precious faith and here the maine difference is entreated of Question IF you would then but resolue me of these two points first what bee the chiefest and plainest differences betweene sauing and sauelesse faith which is a faith of no worth nor validitie to doe them any good that haue it and trust most vnto it but with which they may and vndoubtedly shall certainly perish if they labour not and seeke not after the hauing of a better Secondly for the better discerning of that which is precious faith indeed euen the faith of Gods elect to shew what be the vndoubted notes and markes whereby a man may know assuredly that he hath it I will trouble you no further to make any longer discourse about this point of faith but rest in that which already hath been said and set downe concerning the same this onely being more added which I thus doe entreate and request to be done A. I will not be vnwilling to do the best I can herein and plainly to shew what I thinke concerning either of them And to begin with the first Among all other the True and false faith differ differences betweene good and bad faith there is none that is a mainer or a greater difference none that from the first to the last keepeth them further asunder or causeth a more generall or vniuersall disagreement a more stronger opposition or a more direct and plaine contrariety betweene them then is the truth of the one and the falshood of the other the one being sound and vnfained the other hauing guile in it and coloured with much counterfait dissembling that may be found to bee in it And these two differences and contrary qualities doe alwaies keepe the fences seuerall betweene them as howsoeuer there may be a very neere neighbour-hood betweene them a bordering and an abutting of the one hard by the other yet can they neuer commune together nor the one be suffered to come within the other by meanes of this strong fence and partition wall that from
and vigour of effectuall operation to bee seene working and comming from the same So this goodly and glorious imaginarie dead ceremoniall and seeming faith which thus may be seene to haue all the parts and lineaments of the well proportioned body of true and liuely faith it may well be said to haue indeed the shape and image of sauing faith but yet all this while it is no better then a dead image wanting the soule of faith and spirit of life that should breath in it euen the spirit of sanctification and holinesse to inspire these common graces as parts and lineaments of this image and body with holie motion and life of sanctifying grace which might deriue holinesse and puritie so into euery part for the seasoning and sanctifying of all that all might be made pleasing and acceptable vnto God by the same Now for the want of this which is the very soule and liuely life of true and liuely faith it selfe all the rest is but as the body without the soule which is dead and is no more then the image or outside and rotten carkasse of a true faith but is not true faith indeed And therefore as one faith of the knowledge of the Heathen who did excell in all literature and humaine learning O fortunatos Ethnicos fides si accesserit O happy Heathen if to other learning the grace of faith and true beleeuing had also been added So would I say of these temporarie beleeuers O thrice happy Christians if with these common gifts and graces of Gods Spirit bestowed vpon them wherein many of them so greatly doe excell they might haue also that gift of sanctifying grace giuen vpto them to sanctifie the rest and themselues throughout that as for Grace sanctified is grace refined outward parts they seeme and appeare to be much beautified so they might in like manner bee all glorious within soundly sanctified in their inmost affections and renewed in the powers of their soules the spirit of grace and holinesse reinuesting them with such a measure of sanctitie and integritie as they might bee found intire and sincere before God in all that they doe but this being wanting all the rest is nothing For the want whereof the like may be said of these in particular which the Apostle saith of all other 1. Cor. 13. 1. 2. 3. graces where loue is wanting though they had such learning and knowledge as they might seeme to speake with the tongues not of men but of Angels and yet had not their knowledge sanctified they should be but as sounding brasse or as tinckling Cymballs And if they had neuer so strong faith and stedfastnesse of beleèuing in their owne opinion if they were neuer so much rapt vp with the ioy they haue conceiued and should become most secure in their so confident boasting if they did neuer so many things with Herod and should be found so to be changed and altered in their liues that they might seeme to bee as holy as Saints and were become most glorious in shew as are the Angels of light into whose shape it is no hard thing for Satan when he will transforme himselfe yet for the want of this one grace of true and sound holinesse which alone should grace all the rest both they themselues are nothing and all that they doe shall profit them nothing for the causing either themselues to be had in any reckoning with God or for any account to be had of whatsoeuer they possibly can doe without it in his gracious acceptation CHAP. XI Of the speciall differences in the principall graces appertaining to faith and first of the first grace which is knowledge with the vse that is to be made of the difference herein Question SEeing you haue thus made mention that there must be a concurrence of some principall and particular graces in true beleeuers to the making vp of true faith in them as namely the mind to be inlightned with knowledge the heart strengthened by grace to apprehend for their owne comfort that which it so knoweth with perswasion thereupon of Gods fauor for it selfe which causeth great ioy to be felt with all which must be ioyned a sound and thorow reformation of life in like manner to be wrought and haue likewise shewed that temporary beleeuers who are no better then plaine reprobates may haue the counterfeit and a neare resemblance of all these I desire to heare further declared what speciall differences in these particulars on both parts may be obserued that if there be no agreement in the parts nor like proportion held in any of the particulars the difference may be knowne to be the stronger in the whole and the odds perceiued to bee the greater in the generall when they are compared together First therefore if it please you shew what differences may be discerned betweene the knowledge of him that is vnsanctified and vnsound and the knowledge of a true beleeuer inwhom may be found the faith of Gods elect A. The knowledge of these two may be found to differ Difference of knowledge in that which is common betweene them both and in that which is priuat and peculiar but to one alone which the other can neuer at all haue any part in euen very reprobates may obtaine from God very large allowance to In Reprobates be made vnto them in common gifts and of those of the best kind as not onely to speake with tongues but likewise 1. Cor. 12. 10. to prophesie and preach learnedly and like great Clerkes they may be indued with most rare and excellent gifts this way and graces of Gods Spirit they may excell in them and peraduenture go beyond some of the elect to whom Christ yet wili say he neuer knew them The secreâ—s of Nature Matth. 7. 23. we know haue been most found out by them that haue had nothing but Nature in them and they haue in a manner excelled this way God hath giuen them the excellency of skill in their owne element but the secrets of grace hee hath more abundantly reuealed to such as doe feare him vpon whom he hath bestowed the riches of his grace making them to excell therein Though vnregenerate men may know much yet they are euer defectiue in the chiefe they haue more of such knowledge as is lesse necessarie then haue many true beleeuers but in that which is most necessarie that maketh men not onely learneder but better therein they come farre behind though they may haue great illumination yet something in all their knowledge is euer wanting and kept from them which is as the quintessence of all knowledge The sanctification of grace is the quintessence of grace namely to haue their knowledge sanctified and to haue true sauing knowledge giuen vnto them this the Lord doth neuer bestow vpon them Hee that hath not sanctifying grace in him as sheweth the Apostle Peter let him bee neuer so learned and so great 2. Pet. 1. 9. a Clerke
all would scarce bee able to giue him satisfying that his disease were curable and might well bee holpen he would doubt that all the Balme in the Lords Gilead would not suffice to make for him a remedy that should bee soueraigue and sauing enough nor that all they together should haue sufficient skill how to apply it so as hee might haue good recouerie thereby Yea if it once grow ill with them in their faith and repentance and that these graces are smitten at strooken and wounded by some soare and dangerous tentation then in stead of complaining of the weakenesse and hurt of their faith and repentance they fall to entertaine a conceit into their mindes which troubleth them worse then did all the rest namely that they haue no faith at all that they haue no true repentance nor euer yet had But I would demand if they had not some remainder of the life of these graces of faith and repentance by which they feele the wounds and hurts that these affected members and parts of the inner man haue receiued how come they to make complaint in particular about their faith and repentance that it is not well with them Can a man that hath his leggs cut off so hauing no legs be affected with the aching or painefull dolour of the wounds and hurts which are in his legs he may complaine of paines in other partes but griefes in his leggs he can neither feele nor complaine of for he hath none at all to be pained in But if a man hauing indeed a leg that is now hurt and wounded then were it meere solly and madnesse for him to complaine and say that he hath no leg because his leg is so maimed and hurt for that proueth that he hath a leg in that he complaineth all his paine is in his leg and complaines not of his arme nor of his head which both may be well for all that Q. True but may not a man complaine he hath no legs at all if his legs indeed be once cut off A. But I demand againe Can a man in like manner Of feeling complaine that hee hath no heart at all if his heart bee plucked out We know that then he is but a dead man for the heart is the most vitall part of the body and the very seate of life which being principally in it the life it selfe by it is communicated to all the rest destroy therefore and pluck out the heart and then tell me what life will be remaining in that body for it to complaine it hath no heart Faith is as vitall a part for the life of the soule as the heart is for the life of the body for it is the only organe and receptacle of all the life of the soule that it receiueth from Christ the onely fountaine of true life and by it that spirituall life which is receiued from Christ is communicated to euery power and part of the soule beside It is the very soule of our soule for wee liue by faith wee walke and worke by it and not by sight the life of faith is that which doth animate all other vertues beside that are in vs. Plucke this faith away and destroy faith which is the life of the soule and then what life will there be remaining in that soule for a man to feele by it that he hath no faith or to complaine of the weaknesse and wants of his faith for then he should be as a dead man that should haue no feeling in him as vnbeleevers and wicked persons are said to be dead euen while they liue 1. Tim. 5. 6. Iude 12. yea twice dead and pluckt vp by the rootes and are past feeling as the Apostle speaketh Nay the complaining by weake Christians about their faith for the weaknesse thereof or for the want of their faith argueth the presence and being in life of their faith by which they haue such feeling and make such complaining as one complaining that he feeleth paine at his heart that doth argue that he hath a heart and that his heart is in life which maketh him so to complaine These are not vnlike vnto that melancholike person Treatise of Me lacholy pa. 215 who being ouer borne and ouerset with that dangerous humour of melancholy complained he had no head nor could not possibly be otherwise perswaded then by that course which that prudent Physition Phylotimus did take with him when he caused to be made a cap of lead very waightie and heauie and the same to be put vpon his head that feeling the weight thereof vpon his head hee might be brought to conceiue otherwise and be perswaded that hee had a head And as they are not much vnlike that melancholike for kinde of disease who was deluded with melancholie conceits to thinke that he wanted that which indeed hee had so doe I thinke the like kinde of remedie in this case not vnfit to be vsed for their cure which was vsed for his I would therefore lay vpon these weake Christians no other burthen but the weight of their owne burthen of holy sorrow and griefe and doubtfull despaire for their wanting of faith as themselues doe deeme which is so weightie as they are like to sinke vnder it wholly to be broken down with the load thereof yet that being laid vpon the head of their faith they may bee asked whether they feele any such burthen and are pressed vnder the heauie weight of the same which if they do let them neuer make doubt more but that they haue faith and their faith hath both head and hart too that hath life in it which moueth that sense and causeth that feeling and worketh that holie griefe and sorrow so to complaine the whole soule being quickened thereby throughout and all the graces of Gods spirit that are therein There is no life of spirituall graces otherwise to be had then as the same be deriued from Christ who is our life and the fountaine thereof there is no passage for this life to flow into our soules but as by faith the same be let in which only is the instrument of the vnion that is betweene Christ and vs and the proper hand to receiue all grace from him the very receptacle and as I may say the cisterne to hold the grace it hath receiued from him as out of the fountaine and so to distribute it to all the rest of the graces that are in that soule wherein it is seated If therefore there be any liuely feeling of our want of faith and mourning for our want if we complaine of the want of faith feeling it to be a burthen vnto vs that is too heauie for vs to beare if wee sigh and groane vnder that burthen with earnest longings and daily prayers to be eased and with such desires of obtaining that which we want as willingly we neglect no meanes that we can know is to be vsed for our better comming by it doubtlesse there is the
another working another as good is to bad and right is to wrong as light Difference in builders is to darknesse or God is to the diuell For indeed it is God that hath the disposing of all the businesse about the one and the diuell beareth all the sway giueth all the direction hath the whole command and all the controlment about the other The Spirit of God which is the Spirit of truth beareth rule in the heart of the one and that lying false spirit euen the spirit of the diuell who ruleth Ephes 2. 2. mightily in the children of disobedience and was a lying spirit in the mouthes of the false prophets to deceiue 1. King 22. 22. Ahab it is he that carrieth all the stroke and hath the whole gouernment in the other for questionlesse all hypocrites haue vncleane spirits breathing in them the Lord hauing so in heauie iudgement mingled among Isa 19. 14. them spirits of errour which doe cause them to erre in euery part of their worke We know it is meet in euery building from the ground to the roofe to haue euery thing so ordered as the house may be well contriued for vse made beautifull for view and substantiall for continuance Now as for vse and continuance that lying false spirit who guideth and directeth 2. Cor. 11. 13. these false and deceitfull workers that worke vpon this frame as hee intendeth not either of them himselfe so doth he not suffer them to strike one right stroke to further such a businesse but indeed his aime is for the cleane contrary in setting them a worke to doe all to no purpose in such respects His whole drift is to haue matters carried so as all may shew as faire and be as beautifull and goodly to behold and looke vpon both in their owne eyes and view of others as that which is best and truliest wrought of them that are most skilfull in their working and doe all that they doe most soundly and substantially indeed but as for vse his desire is to haue all so bungled vp and so confusedly wrought as none may know what to make of such worke nor what good vse to put any thing vnto when all is done no other order or method being obserued for the framing of things to any purpose but such orders and methods as the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 11. giueth vs warning of and willes vs to take heed of that are vsed by the diuell but all to deceiue by In which respect he vseth art and skill enough and none so much as he in that kind of profession Hee is the greatest Artisan that is in the whole world beside he is most orderly and methodicall in his wilie working to catch men by deceit ouerthrow them in perdition he is therin both male artifex and mille artifex if one way succeedes not he will fetch about another till hee haue gained his purpose in that hee goes about yea hee trainâ—s vp men this way and teacheth them cunning till as perfect workmen they haue got the skill how to deceiue others and most of all themselues that being become euill men and seducers Ephes 4. 14. they may waxe worse and worse deceiuing and being 2. Tim. 3. 13. Isa 28. 15. deceiued as the Apostle speaketh of those that haue made lies their refuge and that vâ—der vanitie haue hid themselues And as for continuance this whole frame is set vpon so sandie a â—oundation and so slightly falsly is wrought beside as it will stand no storme nor shower that shall happen but be as a castle of come downe that shall fall vpon the heads and about the eares of them that dare venture to abide therein Temporary beleeuers and hypocrites that are these Hypocrites deceitfull workers who for their double-heartednesse carrying as we vse to say two faces in one hood may not vnfitly be likened to some two faced pictures which on the one side shall be seene to laugh like a man and on the other side like a monster they can make as faire pretences of holinesse as who shall make best and goe as farre in the externall and outward practice of all religious duties as who shall goe furthest they will come to sermons they will bee at good exercises they will pretend great holinesse they will seeke the Lord daily and delight Isa 58. 2 to know his waies as a nation that did righteousnesse and forsooke not the ordinances of their God they will aske of God the Ordinances of Iustice and they will take delight in approching to God Hearing the word of God and that with some kind of ioy as our Sauiour sheweth in the parable in so much as many by meanes thereof come to be greatly inlightened and to tast of the heauenly gift to bee Heb. 6. 4. 5. made partakers of the holy Ghost to tast of the good word of God and of the powers of the world to come yea they will be found not onely to serue God with others in the ordinary religious exercises of Gods daily worship but in the extraordinary also if there bee any more excellent then other they will therein also be found as forward as who shall be formost they will fast and humble themselues they will afflict their soules and bow downe their Isa 58. 5. heads like a bulrush and make as Paul saith a faire shew Gal. 6. 12. Colos 2. 18. in the flesh and in a voluntary humility they will not stick with the Pharisie to fast twice in the weeke pay euery man Luk. 18. 12. his owne pay tithes of all they haue giue almes to the poore and with the rich young man in the Gospell who came to our Sauiour Christ to know what hee might doe to Mat. 19. 20. gaine eternall life keepe after his manner all the Commandements of God euen from their youth And thus much for any to do is the most that Satan their captaine will allow the best hypocrites of them all to doe which yet to doe is to set vp a very faire outside of a Christian-like well framed life and conuersation which for sight and outward view sheweth as beautifull and as comely as doth the best and yet neither profitable for any vse nor substantiall for continuance Hence is it that this sort of men are not onely well thought on of others but they haue high thoughts of themselues and reckon vpon great things that they are to receiue at Gods hands they make no doubt but to be saued for euer they looke to bee in heauen before their feet bee cold whosoeuer stand out they promise to themselues that they shall bee receiued in there are none more confident heerein then they though there should but two in a countrey bee saued saith such a one yet I hope that I shall be one of them yea they dare chalenge God himselfe for not doing right if such persons as they should