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
difference to be both betweene the knowledge of one that is vnsanctified and vnsound in the faith and of him that is a true beleeuer whose heart is purified by sound and sauing faithâ— indeed and in like sort betweene the manner of their apprehending and laying hold of Christ for saluation As also no lesse difference to bee betweene the assurance and perswasion that either of them doe ground themselues vpon for the obtaining of life and saluation in Christ by meanes of such their laying hold vpon him Proceed now to declare what you thinke concerning such difference as may be found betweene the ioy that followeth heereupon and maketh glad the hearts of either of them once truly hauing or supposing themselues to haue good and warrantable assurance of their saluation A. Ioy and gladnesse which is an affection of the Difference in ioy heart that is deriued and springeth out of the loue and liking of a present good or out of an assured hope and expectation of some good that is to come wherby the heart is dilated and set out and the spirits therein stirred to liuelinesse and cheerfulnesse cannot but according to the measure of the apprehending of such a ioyfull obiect as promiseth all good contentment and pleasure to be found therein be more or lesse felt in the heart and follow abundantly when there is a full assurance an abundant and confident perswasion of obtaining so great a good as is indeed the greatest good of all that can be wished or hoped for or possibly may be looked for by any to be enioyed which is the euerlasting good of soule and body for euer whereby they doe not onely know they shall bee deliuered from the wrath that is to come but be made partakers of that glorious inheritance which is prepared for the Saints in light and that for the present their state is so comfortable and they so highly in Gods fauour at least in their owne consciences perswaded as of the children of wrath power is now giuen them to become the sonnes of God yea heires and heires apparant of life and glory with Christ Iesus This cannot but raise vp in their hearts great and abundant ioy yea ioy that is vnutterable and vnspeakable such as will make their hearts to dance in their bellies for ioy and merrines in the good liking they haue of this their so blisse-full an estate and most happie condition that both presently they now stand in and yet hereafter farre more fully doe looke for to enioy Now both these hauing such a perswasion they likewise haue and doe feele ioy in their hearts following therupon And the ioy is answering to the kind of assurance and perswasion that is had of so comfortable an estate and condition that doth cause the same And for so much as it hath been sufficiently cleared and made manifestly to appeare that there is as great odds and difference betweene the assurance of a true beleeuer and of a true beleeuers counterfeit as is betweene the boldnesse of faith and the blindnesse of folly betweene humble obedience in beleeuing what God doth promise and proud presumption in promising to themselues without any word or warrant from God what themselues alone doe fancie the causes being so differing and found to bee so farre at odds betweene themselues the effects rising from such causes must needs be seuered as farre asunder and differ as much the one from the other The deceiueable and vnwarrantable assurance of misbeleeuers False ioy fades cannot produce any better effect then a carnall lying a false and a fading ioy that is not to be trusted vnto but will vanish away and not be found nor felt in times of the greatest need when their beguiled hearts shall then most of all be left void of all sound comfort and contentment when trouble shall be hard at hand the greatest light of their ioyes is soone ecclipsed and ouercast with any sad remembrances and but the very heare-say of any trouble or danger towards them is able to dash all their mirth at once yea to strike them so as was Nabal strooken when his hart died within him and he became 1. Sam. 25. 37. as a stone Their smiles are but faint and heartlesse they may sometimes counterfeit a laughing gesture when yet the heart within taketh no such pleasure as they do make shew for they be but false and durelesse pleasures they vse to make themselues merry with in the middest wherof though they doe what they can yet their hearts for all that will be felt to be in heauinesse they may be full iocund and all on the hoigh for a time and yet by and by the case as much altered with them as euer it was with Belshazzer when he saw the hand-writing against him Dan. 5. 6. 30. what time hee was most merry in his cups and carowsings drinking in that wine which the swords of his enemies did soone draw out of his body againe for euen that night he was slaine then will their merrie Comedies bee turned into sad and heauy Tragedies their pleasantnesse into pensiuenesse their mirth into wofull mourning and they desperately sorrowing as those that haue out-liued all their ioyes they being for euer left in distresse and heauinesse when all ioy and gladnesse shall flie farre away Contrarily the stable firme and good assurance of the True ioy lasting other will beget breed and bring forth a sure solid spirituall and true lasting ioy which with a sweete and heauenly motion vâ—ill cause their hearts to reioyce in Christ Iesus as in their chiefest good and present good The nature of this ioy is to enlarge and exhilarate the heart and so much to affect him that hath it as it will cause him to exult and leape with reioycing This is not a halfe ioy a giggling from the teeth outward but a thorow and full ioy that affecteth soule and body spirit and flesh to make Psal 84. 2. Iob 35. 10. all reioyce together such ioy as will giue songs to a man in the night season euen such songs to God his people as in the night when a solemne feast is kept and such gladnesse of Psal 77. 6. Psal 30. 29. heart as when one goeth with a pipe as the Prophet speaketh Euen such ioy as is not only unspeakable to them that haue it and doe feele it but it is incredible to them that haue it not and doe but heare of it as who by their owne experience did neuer come yet to taste of the like Many thinke that good Christians are depriued of all comforts they haue no ioy nor gladnesse they know not what a merry life meanes they thinke for any to doe as they do is to liue but a mopish and melancholy life there is no cheare in their course But Gods seruants are allowed to haue their delights in this world to haue ioy and gladnesse of heart in this life as well as any others nay aboue and
laying hold of Christ for saluation 124 CHAP. XIII Of the third difference which is in the difference of their assurance to be saued wherein is entreated of the want of feeling of true faith or of the former or present comfort thereof 137 CHAP. XIIII Further differences betweene hypocrites and sound beleeuers in their assurance to be saued and first in the whole building thereof as also of the builders themselues 153 CHAP. XV. The different vses they make of their perswasion 162 CHAP. XVI How easie it is to get a false perswasion but difficult to attaine sound assurance of saluation which is another difference betweene them 164 CHAP. XVII Of another speciall difference which is that the misbeleeuer is free from the assaults of Satan wherewith the true Christian is alwaies troubled 167 CHAP. XVIII The fourth maine difference betweene them is seene in their ioy where the soundnes and stabilitie of the ioy of true beleeuers with the contrary of Temporizors is declared 172 CHAP. XIX Hypocrites differ from sound beleeuers in all the dimensions of ioy whereof the first is the height both from whence it commeth and to which it reacheth to 178 CHAP. XX. Of the second dimension of ioy wherein they differ which is the depth of a deiected and disconsolate estate 187 CHAP. XXI The difference of their ioy in the third dimension or breadth of it and how it is straitned or extended in them 194 CHAP. XXII Of the lets of true ioy and first of sinne and how the Lord raiseth thence matter of reioycing to beleeuers 203 CHAP. XXIII Of the second hindrance of ioy in Gods hiding his face and how that is made an occasion of reioycing vnto a true and sound beleeuer 215 CHAP. XXIIII Of the third let of true ioy which is the crosse and how their ioy is augmented through the much good that comes thereby 219 CHAP. XXV The difference of ioy in the last dimension or the longitude thereof and how the ioy of sound beleeuers is permanent and enduring the ioy of hypocrites transitotorie and fained 240 CHAP. XXVI The fifth maine difference betweene sound beleeuers and counterfeits is in their repentance and how farre hypocrites may proceed therein 259 CHAP. XXVII The description of Repentance that is vnto life with the kindes of it And how true beleeuers and hypocrites differ in them as also in the whole body and frame of Repentance 264 CHAP. XXVIII How they differ in all the parts of Repentance seuerally considered and first in their sorrow for sinne and the effects of it where also is shewed the necessitie of sorrow in repentance 269 CHAP. XXIX The diuersity of sorrow with the obiects about which they are conuersant 276 CHAP. XXX How they differ also in the effects which either doe bring foorth and in the causes of either 281 CHAP. XXXI How the sorrow of true beleeuers and hypocrites differeth in that which is caused by either 287 CHAP. XXXII Of the seuen attendants on godly sorrow in the heart of euery true conuert and vnfained beleeuer 292 CHAP. XXXIII How sorrow for sinne causeth confession of sinne according to the diuers kinds of it and of the differences to be seene in men therein 306 CHAP. XXXIIII Of Satisfaction and the diuers kinds thereof with the differences betweene true beleeuers and Hypocrites therein 328 The end of the Contents MANS ACTIVE OBEDIENCE OR THE POWER OF GODLINES especially in the commandement of the Gospell which requireth faith of euery Christian CHAP. I. Of the knowledge of God and our selues in generall Question LEt me I pray you in the beginning of this our conference heere shortly declared what wee are to propound for our chiefest end in this present discourse and then shew me therewithall wherein the full and whole dutie of euery true Christian doth summarily consist Ans The maine and chiefe end should be our better learning how to feare God and keepe his commandements Eccles 12. 13. for this ought to be the whole of euery mans chiefe endeauours and best imployments whose duties all if they be summed vp together may well be reduced vnto these two heads of Knowledge and of Practice Q. May not one of these be thought sufficient to shew what a mans dutie is that you name both A. Both are necessary to expresse all that is required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 5. 12 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilfull or knowing for knowledge without practice makes men no better then diuels who know more then we doe but doe not as they know and practice without knowledge makes Psal 49 20 73 22 32. 9. Iob 35. 11. Psal 147. 15. Isal 48. 13. Psal 148. 8. men differ little from brute beasts yea from the insensible creatures who in their kind are more obedient for the fier and haile the snow and vapour and stormie wind they do his will though they know not what they doe Q. What things are necessary for vs to know A. God and our selues his workes and our duties All the tongues of Men and Angels are not able to vtter so significant a word as should fully expresse what God is Q. What are we to know concerning God A. Wee are to know what God is in himselfe and what he is to vs. Q. What are we to know as touching what God is in himselfe A. We are taught out of the Scriptures that he is a Exod. 3. 14. 11. 7. 1. Tim. 6. 16. Iob 37. 23. Acts 17. 28. 1. Cor. 86. diuine essence of vnspeakable maiestie and glorie who hath his being of himself and doth giue life and being to all things else that are who is so high and excellent omnipotent eternal and infinit as to the greatest vnderstanding of the wisest and best of al his creatures he is in glorious God good without qualitie great without quantitie infinite without place and euerlasting without time maiestie most incomprehensible and yet hee hath made himselfe knowne to his creatures to be onely one God ouer all distinct in three persons the Father our Creatour the Sonne our Redeemer and the holy Ghost our Comfortor instructor and guider in all our waies Q. What are we to know that God is to vs A. That God in the second Person in the Trinitie is Matth 28. 19. Mat. 1. 23. 1. Tim. 3. 16. Heb. 1. 3. Col. 1. 15. Ioh. 14. 7. 1. 18. Exod. 23 21. Gal. 4. 5 6. 1. 4. so reconciled vnto vs in him he is become God with vs euen God manifested in the flesh and made knowne vnto vs in the face of Christ Iesus who being the brightnes of his glorie and the expresse image of his person he that hath seene and knowne him hath seene and knowne the Father yea in and by him knoweth God also to bee his Father through the operation of the holy Ghost Q. What are we to know touching the workes of God A. Generally that they are perfect and holy all done
to the depth or bottome of the same euen when such a thing is commanded as is both against nature of man and promise of God as was that giuen to Abraham as knowing Gen. 22. 3. 10. 1. Kin. 20. 35. 36 Leuit. 15. 37. that the commandement of the Lord requiring it at our hands is reason great enough to cause vs to obey his will being the rule of all righteousnesse and that commandement of God shall euermore be our sufficient warrant for whatsoeuer after that manner wee shall attempt Q. Come more particularly to the consideration of such duties as God hath commanded vnto vs in his Word And first seeing God doth command vs to fulfill all the righteousnesse which is set donne in his Law annexing both promises and threatnings the better to haue it performed by vs shew what is the vse that may bee made of the knowledge hereof A. The knowledge of this serueth most pregnantly first to vrge vs and call vpon vs not to content our selues with seruing God by halues doing something and leauing the rest vndone or doing many things with Herod Mark 6. 20. though not all things not yet many times the chiefest things that should be done but that we knowing how it is written concerning vs in the volume of Gods book that we are to doe all his will we answere out of the willingnesse Psal 40. 7. ◠and ready obedience of our harts with him that was a man after Gods owne heart My God I am contented to doe it or I delight to doe thy will Oh my God For which cause we are with him to get the Law of God into Psal 119. 6. our hearts hauing respect not to some onely but to all the commandements of the Law and to all the contents of those commandements so striuing hard after perfection and indeauouring with all our might to fulfill the whole righteousnes which God doth require at our hands whilest we make conscience of al our waies and of doing one dutie as well as another and shunning all sinne alike auoyding one euil as wel as another as those that desire to walke worthy of the Lord vnto all pleasing being fruitfull in Coloss 1. 10. euery good worke Secondly the knowledge of this that God requireth at our hands such absolute and perfect obedience to be performed by vs vnto the whole Law which he hath giuen vs as a most perfect rule of fulfilling all righteousnesse it being the very staple of all iustice and Legall worship required calleth to our remembrance what was the happinesse of that first estate of ours wherein we were set before Adams fall and what was the measure of holinesse and righteousnesse wherewith we then were indued and according whereunto we were made after Gods image euen such as answereth to the greatest perfection of holinesse and righteousnesse which this perfect Law of libertie can exact and require at our hands in the greatest rigour that it hath It calleth well to our remembrance what was the strength and power of grace that wee then had in vs whereby wee were perfectly able to doe the whole will of God and keepe all this Law without feeling any of the commandements grieuous or burdensome to vs. For doubtlesse God would neuer require the performance and fulfilling of all the righteousnesse of this Law at the hands of man as he now doth especially vnder so great a penaltie of the transgression thereof vnlesse he had first giuen power and abilitie vnto man sufficiently and well to performe and fulfill the same 3. Further the knowledge of so great a degree of righteousnesse and perfection of obedience to be required at our hands as is contained in this Law and therein commanded vnto vs we knowing by all experience our great inability to be any way answering thereunto it being now become vnto vs a thing wholly impossible in regard of the weakenesse that is in our flesh this may Rom. 8. 3. serue much to humble vs and cast vs downe with sorrow and griefe to bewaile the miserie of our present estate into which we are now fallen as vpon whom most heauily doth lye the guilt of the breaking of the whole Law wee being found transgressors of all the Commandements and for whom all the punishment that is threatned for such transgression doth daily abide and at all times iustly may bee feared lest it should be executed to our vtter destruction and euerlasting confusion if pardon and forgiuenesse be not had 4. Lastly the knowledge of all that is thus required at our hands ioyned with our owne knowledge by daily experiēce how little yea how nothing at all is performed by vs as ought to bee done of vs wee knowing withall what is the danger of euery transgression should make vs restlesse vntill wee might know how to bee discharged and how and by whom to haue all this righteousnes fulfilled for vs and all our sinnes and transgressions clearely remitted and for euer pardoned and forgiuen vnto vs the Law so being our Schoolemaster to bring vs vnto Gal. 3. 24. Christ. CHAP. IIII. The Euangelicall Commandement with the Christians practice and vse made thereof wherein there is the definition of faith with the proper obiect and speciall operations thereof Question YOu mentioned other commandements which are enioyned by God vnto vs to obserue beside these Legall precepts which doe respect the fulfilling of the righteousnesse of the law namely euangelicall whereby we are commanded to beleeue on the name of Iesus Christ the sonne of God promise being made to all that beleeue in him that they shall haue life euerlasting shew what may be the good vse and practice that wee are to make of the knowledge hereof A. Before we come to that it will not be amisse first briefly to consider what faith in Christ is and what properly is the obiect of it what is the speciall operation of faith by which it may be discerned and the worke about which it is principally imployed and the subject wherein it is placed What things are needfull to the making it vp what to the being and what to the well being and perfecting of it Then will we consider what vses may be made of the knowledge of this that God hath thus commanded vs to beleeue Q. Shew then first of all what is true faith in Christ A. Faith is a true and sauing knowledge of Christ Faith which causeth vs to lay hold and relie vpon him alone for saluation with a comfortable perswasion of the fauour and loue of God towards vs in and through him Q. What is the proper obiect of true faith and what is the operation of it and worke about which this faith is specially imployed A. Faith hath for her obiect the most pure and alwaies 1. Pet. 1. 21. being truth which is God himselfe and Christ our Sauiour who is the way the truth and the life the holie Ioh. 14. 1. 16. Scriptures also and
were deliuered before euer they could come at them So this sort of people they are deliuered of this kind of faith without any aide of Gods Ministers they are so healthie so lustie and so strong as themselues doe deeme that they neede none of their helpe for they are not acquainted with the pangs of conscience in the new birth whereby others are hazarded there being many a poore weake Christian that is seene to lye trauelling to bring out true sauing faith in such weaknesse as they are ready to faint and giue ouer before euer that can bee brought forth and seeme to bee borne But these of a sudden growing great and swelling bigge with a windie conceit that puffeth them vp make their reckoning that faith is formed in them they trauell indeed about it but as the Prophet speaketh they trauell with the wind and bring out nothing but the Hos 8. 7. Isa 33. 11. Psal 7. 14. whirle-wind they conceiue chaffe and shall bring forth stubble they trauell with falshood and bring forth a lie their surest faith being nothing else but most dangerous presuming There is then great mistaking about this question of faith Some thinking their faith to bee lesse then it is and though it be in them in truth yet that it is not in them at all Others thinking their faith to bee greater then it is and that they are richly stored therewith when they are wholly emptie of it and haue not of it in quantitie so much as is the least graine of mustard-seed Who therefore haue no cause to be so secure as they are and to reckon vpon such safety as they doe for vndoubtedly their faith so failing them they from mistaken grounds deceiuing themselues they cannot but perish in the end and wofully at the length miscarry for altogether Q. This then being a matter of so great importance and case which many times on both sides is so much mistaken as you haue already spoken me thinkes it were worth the labour to haue this thing somewhat better scanned vpon for the clearing of the doubts that may arise about the same And first where you made mention of some who thinke worse of themselues then there is cause in whom though there is true faith indeed they yet feele it not to bee so but are as much dismayed as though they had no faith at all I desire to heare what you conceiue of the estate of such and what you thinke may be the reason why faith being giuen vnto them they yet should not haue giuen vnto them the feeling of the same A. When God the onely author and finisher of pretious Faith without feeling and sauing faith in all his elect hath begun to put his hand to this blessed worke of giuing life and being to this indeleble and neuer-failing grace till the last end thereof be attained vnto which is the eternall saluation of euery soule that hath it when I say God hath once infused this grace into vs and planted it in our hearts that it hath a true being there though wee be not aware thereof for God who can worke without vs without our merit and desart without all manner of helpe and aide from vs can also worke within vs without our discerning of his worke or his making vs priuie to that hee is in hand with or any way acquainting vs with what he is a doing and a working for vs till in his wisedome hee seeth it fit and meet to haue this made knowne vnto vs for our greater comfort then and from thenceforth for euer may it be said of that soule which was said of Zacheus Luk. 19. 9. house after Christ Iesus once set his foot within the doores thereof this day is saluation come into this house so that day and houre that instant time wherein faith had any entrance way made for it to be planted to haue being in the soule that once hath it wrought therin it may bee said of that soule this day is saluation come to this soule and that saluation that will be euerlasting so as it is thenceforth safe for euer from finally perishing or euer miscarrying And the safety of such a soule is as sure by the true being of it without the sensible seeling and discerning of such a being as euer it shall be safe either by the most liuely and comfortable feeling of the being of faith Yea or of the hauing of that for which faith euer had such being namely saluation it selfe when wee shall be most surely and fully possessed of it in Gods kingdome We are I say from that very instant of time as sure to be saued as if wee were saued alreadie and were euen now in heauen It is therefore no small fauour from God vnto vs when our estate is thus most certainly in it selfe become an estate of saluation and most euidently many times discernable so to bee by others to whom a spirit of discerning is giuen though in like manner not so beleeued so felt or perceiued to be by our selues And though the Lord for good respects and causes best knowne to himselfe doth see it meete not to exempt vs from staggering and doubting and still calling into question the state of our owne saluation yea letting vs abide vnder great feare and much trembling lest that wee should not at all belong vnto him that so wee may giue the better diligence to make our election which is euer sure 2. Pet. 1. 10. in it selfe to be also sure to vs yet ought wee herein to submit our selues And if it shall please him lest wee should become lasie and idle and carnally secure by knowing too soone before we are fitted to vse well that which in this behalfe we so should know euen the certaintie of our saluation to keepe vs from knowing for a time that which is and hath been knowne to himselfe before 2. Tim. 2. 19. all beginnings to the end hee may set vs a worke about the more diligent vsing of all such meanes and carefull endeuouring to doe all such things as are needfull to be vsed and done by euery one for the attainment of saluation and that not without great feare and trembling also lest especially if we should in any respect herein be found wanting we should misse of our desired saluation in the end And if he will that by such our painfull endeuours in the discharge of all Christian duties we shall so worke out our owne saluation as with our owne hands Phil. 2. 12. that is to say labour that our owne selues may at the length come to know that which alwaies was knowne to God before which is that wee with the rest of Gods elect shall vndoubtedly also be saued that so that saluation may after a sort by such our endeuours be wrought out by vs which yet was fully accomplished wrought out before for vs by him which was thereunto appointed before the world had a beginning and who
neede so requiring yet neuer can it wholly be lost from them nor finally faile them for altogether but so is it found in the end to be restored againe with aduantage vnto them as that for their single sorrowes they haue double ioyes giuen them yea such ioyes as Peter calleth ioyes vnspeakable and glorious at what time they shall see cause to reioyce in their portion They may by their sinning against the Lord and by the prouoking of his anger against them haue the feeling of this ioy kept from them for a long time and their desired comforts so long withholden as may make their hearts to feare and to faint within them but as the Prophet Habakuk counselleth and Hab. 2. 3. giueth direction though it tarrie a little yet let them waite and hope vndoubtedly to finde it againe for certainly in the end it will come and it will not stay long and then the desire once so accomplished will much more delight their Prou. 13. 12. 19. soule and though they haue tarried for it long yet that will be verified vpon them at the last that the patient abiding Prou. 10. 28. of the righteous will proue gladnes in the end Though then the ioy of the faithfull may not be felt for a time yet is there no feare but it will be found againe afterward for their ioy is such ioy as is euerlasting in respect of the grounds thereof and which being giuen thē by Christ according to the promise he hath made none shall for euer be Ioh. 16. 22. able to take it from them any more The sun-shine of Gods fauour may for a while be hidden out of their sight but then as the Lord himselfe hath promised that though for a moment in his anger he hides his face yet with euerlasting Isai 54. 7. 8. mercie hee will haue compassion on them againe and turne their shadow of death into a most bright and chearefull morning Amos 5. 8. The ioy of a temporarie beleeuer how great soeuer it may seeme to be for a season yet as the seede sowne in stony ground it cannot be kept from withering in the scorching heate of hot persecution because it wanteth depth of earth and good ground to roote it on as not being Mak. 4. 17. grounded either vpon any stable assurance of Gods vndoubted Temporary ioy withers loue and rich mercy vnto him or vpon any good stedfastnes of his own loue to God back againe in thankfulnes for the same as who for that loue of God wherewith he seeth God to haue first loued him in Christ Iesus should bee made so farre to forget himselfe and to prize Gods glorie as for Gods cause to be found willing to carrie his owne life in his hand and to hazard the exposing of himselfe to any danger that may happen but rather raised and being grounded vpon some worldly some selfe and by-respects which failing and not falling out according to his owne reckoning and expectation then is his ioy also gone and he as much altered as if hee had neuer been the man The ioy of an hypocrite vanisheth quite away and commeth to nothing in time of tribulation How triumphing soeuer he was found to be before in his great reioycing yet when persecution and fierie triall doth come he groweth then to be most heartlesse and crest fallen of the sudden whosoeuer dare shew himselfe in presence then he will be sure to play least in sight at that time And no marueile though an hypocrite bee but a coward for what hath hee to trust vnto that might make him bold in whom nothing is sound and right as it should be who hath nothing but shewes in stead of substance And who will marueile if such a one being false to God though his heart deceiuing him hee proue false to himselfe also and if wanting such faith as is only able to giue him the victorie he be ouercome of feare that causeth him dastardly to flie the field and turning his backe vpon his enemies to runne the countrey Such kinde of persons whose faith doth so faile them and whose hope is vnsound in the time of trouble and aduersitie are like a man that is in the wilde sea in time of a storme without anchor or cable without mast or saile or any tackling to make shift with and helpe himselfe by who hauing no meanes left vnto him to vse for his succour and reliefe in time of such distresse as one dispoiled of all things but the expectation of death only what else can he looke for but to perish in that storme without all hope of any possible escaping These kinde of persons as they are left faithlesse so are they made hopelesse when they see their case to be thus helplesse and therefore ruine and vtter confusion must needes be their last end But the ioy of a true beleeuer as it hath better rooting True ioy lasteth and is grounded vpon a better foundation whence it springeth vp and taketh the beginning so is it of a more firme and fast abiding standing vnmoued what time the other is not onely shaken and wholly cast downe and then flourishing and seene still to grow greene when the Vinesoit vulnere virtus other not being able to abide the heate of persecution becommeth so sulged and blasted and so withered away as it wholly fadeth and in the end is quite brought to nothing The ioy of a true beleeuer ariseth and groweth out of faith which is vnfained whereof Christ is the author and the finisher and the holy Ghost is the worker and the framer of this blessed worke planting faith in the good ground of an honest heart and causing this ioy to spring out of that flourishing plant as the most sweete and pleasant fruite thereof for it is called the ioy 1. Thes 1. 6. Gal. 5. 22. of the holy Ghost and it is numbred among the fruits of the spirit Faith is the sure ground of this ioy from whence it springeth while by faith wee are perswaded of the loue and fauour of God towards vs in and through Christ Iesus into whom we being grafted and planted by our beleeuing doe come so to finde our selues to haue a most happie and ioyfull being in him which causeth vs not only to haue some ioy and reioycing but our ioy is made Ioh. 15. 11. full in him for there is no want in Christ but enough to be found for the making of our ioy full euery way for the fulnes of the Godhead and of all goodnesse is and dwelleth Coloss 1. 19. Ioh. 1. 16. in him that of his fulnes we may receiue euen this fulnes of ioy and of spirituall and heauenly consolation which he Ioh. 16. 24. himselfe willeth vs to seeke by prayer for to obtaine And so is the heart of the beleeuer filled with this ioy of the holy Ghost by Christ Iesus our Sauiour as it is more then the world or all the
enemies he hath besides can doe to plucke that ioy from him which Christ hath once giuen Ioh. 16. 22. him or so to rifle and rob him of it againe as it can euer truly be said he is now wholly emptie who before was full according to that which Naomi spake in the griefe Ruth 1. 21. of her heart as touching the change of her estate and he is now dispoyled of all ioy and hath all cause of reioycing wholly taken from him that before was so abundantly filled and replenished with the same For light being sowne for the righteous and ioy for the upright in heart Psal 97. 11. as being the pleasant fruite and rich crop which they are to reape of their sowing to the spirit that fruit is not like to the summer fruite which will not last that soone must be spent but it is lasting fruite that will endure not alone all the yeere but all their life time for them to liue vpon and to cheare their hearts so long as they haue a day to liue vpon earth And therefore doth the spirit of God call vpon the righteous to be glad and all such to reioyce Psal 32. 11. Phil. 4. 4. Psal 5. 11. and be ioyfull as be vpright in heart they are willed to reioyce in the Lord alwaies and againe to reioyce yea to reioyce and triumph for euermore Now if all ioy could bee so wholly extinct at any time as not onely all power should be wholly taken away of bringing it into act for the present but in like manner all such ground and causes of it remoued that otherwise might as warrantablie and sufficiently cause it to bee though now it is not for the present act in being as doth the true cause bring foorth the naturall and proper effect how could this possibly bee done which the spirit of God in these and many the like places of Scripture doth will and warrant the righteous to doe The reason why true ioy in Christ being once giuen to the faithfull can neuer bee afterwards taken from them againe is because Gods gifts of grace to his children are without all repentance Rom. 11. 29. the mercies of God which he giueth to them are called the sure and the euerlasting mercies of Dauid God hauing promised to Dauid that he would not take away his mercies 2. Sam. 7. 15. Psal 89. 28. 33. 35. from him and his as he tooke them away from Saul that was before him And this is no more then that which in expresse words our Sauiour Christ did promise to his Disciples before he left them that he would come againe Ioh. 16. 22. vnto them and their hearts should reioyce and their ioy should none take from them All true beleeuers then to whom God at any time hath giuen to haue true ioy and peace in beleeuing may with a ioyfull reuerence reioycing Psal 2. 11. with feare and trembling before the Lord hold fast this their ioy and following the example of that worthy leader in the Lords campe and hoast euen that blessed Apostle Paul challenge all their enemies to doe their Rom. 8. 35. worst herein and aske who or which of them all shall bee able to separate them from the loue of God in Christ Iesus which alone is the surest ground and mainest foundation of all this their ioy and constant reioycing If anguish tribulation affiction or persecution things which already haue been so much treated on shall stand out to trie what they can doe hereabout they are things indeed grieuous to the flesh and to a worldly minded man they are as prickes and thornes in the flesh that will make him restlesse disquiet his carnall ease and peace in the world and such may they be as not onely by feeling of them when they come but by the feare of them before they light vpon him not onely take all ioy from him but strike him dead at the heart witnesse the example of Nabal But to a true beleeuer whose faith is vnfained and who by his faith knoweth himselfe to be certainly iustified and so set at peace with God all afflictions that may befall him can cause no such effect euer to bee seene wrought vpon him as can wholly and altogether bereaue him of all comfort and take for euer his ioy from him howsoeuer for the sudden by the power and strength of tentation they may somewhat astonish him yet calling himselfe to better remembrance hee well perceiueth and soone commeth to know that they are but sent of God for the exercising of that precious faith which once by his grace he hath receiued from him that now the worth and the value thereof may be the better knowne and that they are come rather to be triers then destroyers of his faith that the triall thereof being much more precious then gold that perisheth may cause to him the greater praise and 1. Pet. 1. 7. make more to his honour and glory at the appearing of Christ Iesus And therefore by that faith of his whereby hee findeth himselfe inabled to ouercome the world it selfe hee feareth not to encounter such afflictions such tribulations and persecutions as he meeteth with in the world as not onely daring to wrastle with them but to promise to himselfe the carrying away of the victorie from them and so finally in the end to ouercome them yea in all such things to looke with the Apostle to be more then a conquerour Rom. 8. 35. 37. 38. 39. through him that hath loued him These things then cannot wholly extinguish nor destroy the ioy of a true beleeuer they may better serue to double then to destroy the ioy of such a man It is that property which is onely peculiar to the ioy of faith so to abide in tribulation as it maketh him that is iustified by his faith and so is at peace with God not to be troubled with his troubles but 2. Cor. 6. 10. and 8. 2. 1. Thes 1. 6. to reioyce in tribulation and to suffer valiantly and patiently yea cheerfully and ioyfully euery thing that falleth out by God his appointment for his trying The fishes are not more fresh in the salt sea then Gods seruants remaine faithfull and comfortable in their afflictions and greatest persecutions there are no misaduentures can dishearten their wel resolued minds the Christian resolution of a valorous and stedfast beleeuer in the cause and quarrell of Christ Iesus is so stiffened with a magnanimious and manly temper as nothing can daunt his valiant If there were as many diuels in Wormes as there are tiles on their houses I will among them saith Luther Psal 56. 4. courage from looking the stoutest proudest enemie of Christ in the face for he knoweth his cause to be so good as he is ready to beare the hazard of the most dangerous aduentures and feareth not what flesh at all can doe vnto him for when God hath once spoken peace to his soule
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
any mourne sorrow and lament for the troubles losses and crosses of other men their kindred friends and acquaintance but yet in a worldly respect There is a Vixque tenet lachrimas quia nil lachrimabile cernit kinde of sorrow that is conceiued about others matters which is the sorrow of enuie conceiued for others welfare which is diuellish and destroying sorrow But to leaue others matters and to consider of the sorrow of a worldling in his owne particular case This worldly sorrow is such a sorrow as is conceiued by him for worldly respects for fleshly and carnall ends when one is made sorrowfull not so much in respect of God or any reuerence hee beareth to his glorious Maiestie whom he hath so much offended as for the present paine that is vpon his carkase the anxietie vpon his conscience and the grieuousâ—es of some iudgements and plagues either feared or felt this is but a blind terror vexation and anguish of conscience which being brought vpon them they many times neither know from whom that commeth that doth so trouble them nor for what it is that they are so smitten Stricken they are and they know not by whom they finde not out the cause that procures their griefes which are their sinnes and wickednesse to get them remoued and therefore the cause not being remoued the effect must still remaine They lie snared and held fast by the cordes of their owne iniquities to those heauie miseries plagues and calamities which God by his righteous and iust iudgement doth bring vpon them And as blinde men in the dark they see no way to escape or how possibly to get out and therefore they must needs miscarrie in it their sorrow being but sorrow vnto death This kinde of sorrow is either intended in a high degree or it is in such a measure as may be suffered when it is in an high degree desperation is the end of it making them to lay violent hands vpon themselues to become their owne hangmen and executioners to deuoure themselues When it is but in a small measure then by little and little it vanisheth away as it began and soone commeth to nothing againe no sooner the paine ouer and the affliction gone that did trouble them but their teares and their sorrowes are at an end and no more to be heard on they becomming as bad as euer before without any amendment to be seene but with the swine they turne againe to their filthie puddle and wallowing in the mire and with the vncleane dogge they fall to the eating vp againe the vomite which they spued out before Such sorrow bettereth not the heart by changing and turning a man so as he become soundly conuerted by meanes thereof but only moueth the heart for the present with the diuquiet of paine which onely was the cause why it hath been so vexed By all this it may appeare how the sorrow that is in the repentance of a true conuert is found to be differing from the sorrow that is in the repentance of an hypocrite and that is in the obiect that either of them doe respect and is occupied about The sorrow of him that is truly penitent is most conuersant and occupied about malum peccati The euill of his sinne whereby God hath been offended to be most grieued for that The sorrow of him whose repentance is vnsound is most of all occupied about malum poenae The euill of punishment and this by the marueilous slie and subtill working of Satan and the vnknowne deceitfulnes of his owne heart is alwaies and euen then done when it may be a false hearted hypocrite doth both thinke with himselfe and boldly professe to others that it is his sinne that he mournes for and is most troubled about when indeed if the truth were knowne and could bee sounded and seene into which lieth so deeply buried vnder a masse and as I may say a mountaine of hollow hypocrisie of such a mans heart it would be found that it were either feare of some further punishment then yet he hath endured or shame for his sinne alreadie committed which hath thus broken out or losse of his credit or some profit and benefit that is like to follow thereof or else the sense of some stinging iudgement and plague that hee now goeth vnder and things of the like nature all which are yet but punishments for his sin to be the things that he is most chiefly moued for About these things he principally is grieued and that in the first place and for their owne sakes as which he is most afraid of and which hee doth most abhorre He may also be grieued for his sinne False sorrow for sinne and wish it had neuer been done but this hee doth in a secondary place and in a by respect not simply grieuing for the sinne and abhorring it therfore because it is sinne but because it is like to bring all this woe vpon him and is the cause of the punishment that he presently doth goe vnder For who knoweth the depths of Satan how cunning a deceiuer hee is that can deceiue the false-hearted hypocrite himselfe that is so ordinary a deceiuer of others and cause that in a most materiall point necessary to saluation he shall be ouerseene most and soonest deceiue himselfe And who knoweth besides Satans cunning working how many nookes and crookes windings and turnings againe is in that labyrinth of an hypocrites hollow heart wherein deceit may closely be hid and neuer found out no not the wrong and wrie respects that are in his owne heart and priuily doe leade and guide him in the actions that himselfe doe commit they are not easily discernable to his owne selfe much lesse can they be shewed by others which they are and where they lie that so they may be the better taken heed of But indeed the maine obiect of the sorrow of an hypocrite is malum poenae the euill of the punishment with which hee is smitten and made so to smart that hee cannot rest in quiet and that maketh him so much to sorrow and be grieued which else he would not He may be humbled but it is rather before his sicknesse with which he is afflicted then before the Lord whom he hath offended CHAP. XXX How they diffâ—r also in the effects which either doe bring forth and in the causes of either THe one namely godly sorrow of a true conuert Effects of godly sorrow draweth a man to God and causeth him to seeke comfort from him alone euen then when he seemeth most of all to bee enemie vnto him saying with Iob Iob 13. 15. Though thou shouldest kill me yet will I trust in thee The other which is the worldly sorrow of an hypocrite driueth a man away from God after hee hath sinned and causeth him to flie what he can the presence of God in whose sight he dares not be seene but shunning his presence hee thinketh himselfe neuer more safe then when he is
into their hearts their sorrowing haue soone been giuen ouer and they quickly haue ceased from their mourning and so haue lost all benefit that might haue come thereon and making no better vse of such their sorrowing for a time they haue gone away and growne to bee more hardned euer after and haue been found to become worse then they were euer before according to that of Peter their end is worse then their beginning Besides worldly sorrow in worldly minded men causeth death while they too eagerly pursuing the things of the world and setting their hearts too much and too strongly vpon them for the enioying of them if they haue not their longing if they be crossed in their desires if they misse of their purposes and cannot obtaine what they so much aimed at and trauel for they grow sicke with Ahab and pensiue they tumble on their beds and will eate no bread 1. King 21. 4. they pine away to nothing Men for worldly things are sometimes seene to goe and runne mad to loose their wits yea to hang and kill themselues Saul killed himselfe not sorrowing for his sinne but lest the Philistims should mocke him or insult ouer him So Achitophel because his counsell was no better regarded and followed It is reported of Lycurgus the Law-giuer among the Lacedemonians that hee would haue hanged or starued himselfe Tertullian Apcap 46. because somewhat against his credit they had mâ—nded his Lawes Some haue been so impatient of disgrace as they haue been ready to hang themselues for not playing their parts well in a Play Thus worldly and carnall sorrow being the onely sorrow that all hypocrites can haue is found to cause death euery manner of way CHAP. XXXII Of the seuen atendants on godly sorrow in the heart of euerie true conuert and vnfained beleeuer GOdly sorrow being the sorrow of true conuerts and of vnfained beleeuers that on the other side causeth life for it couseth true repentance which is called repentance vnto life and it causeth not a single and bare kind of repentance alone but a repentance richly furnished with such graces as are most fit and found to bee most meete to bee her attendants and they are reckoned vp by the Apostle to bee seuen in number which wee know makes a perfect number all which are brought forth and set euery one in her place and order as so many maidens of honour to giue their attendance to accompany and waite vpon their Lady and Mistris true and sauing repentance which among many other vertues taketh place before them and sitteth as a great Princesse and chiefe Lady of honour whom the rest are to giue much way vnto and dulie to attend vpon Now godly sorrow marshalleth in all these graces as which procureth and causeth them all the Apostle setteth it out as a very generous grace and fruitfull vertue hauing a goodly traine following her and a very fruitfull off-spring and generation of other graces that spring out of her and are produced by her The first grace mentioned by the Apostle which groweth out of godly sorrow and is caused thereby is care and that not an ordinarie care after an ordinarie manner taken but a singular and very speciall care euery way notable and remarkeable as the words vsed by the Apostle to shew and set it forth by doe plainely import that it was a care worthy the marking and looking vpon when hee saith behold your care and not simply your care but what a care with a new rise and as it were a double vye both words shewing that it was a very great and extraordinarie care that they were now seene to haue after they had once sorrowed thus godly So long as men haue not the sight and knowledge of their sinnes and haue not the sense and feeling of their sorrow and griefe for them they abide secure and carelesse and are troubled with nothing but when their hearts are thorowly once pierced and wounded with sorrow for them then they begin to bestirre themselues and to looke about them then they begin to take care for the businesse how things may bee remedied that are so much amisse how they may get out of Satans clouches of whom they haue been held fast as prisoners so long and when as poore prisoners they haue scaped out of the hands of a rough and cruell Iailor to care and take heede neuer to come into his fingers any more And since by grieuing Gods spirit we haue been thus grieued our selues to haue care to shew our selues more tractable euer after to follow better his guiding and the leading of his hand The word that is vsed may signifie studie earnest labour and diligence which they vsed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correct the fault and take away the scandall it was not an idle thinking but a deepe weighing and laying matters together and as it were a beating of their braines with an earnest studie and care about those things So that where godly sorrow hath been first wrought for offending God by our sinnes committed that sorrow will breede and bring in this caring this studying and euer taking thought about the matters of our saluation how God that hath been so offended may againe be pacified how his anger that is kindled may be quenched and be caused to cease what we are to doe that we may be saued what course we may take to please God better It breeds in vs care to shunne all such occasions as by which we were drawne to fall into sinne before and care to vse all good meanes without neglecting any whereby we may be confirmed in our better standing and kept from falling for afterward In whom such a care is not found to be wrought and follow vpon their sorrowing for sinne their sorrow is vnsound and they themselues are farre from repenting truly for they are not come yet to the first steppe that should leade to the same The second grace caused by godly sorrow was a cleering of themselues and that too in a notable manner for of all these seuerall graces the Apostle vseth the same words to shew they were all very remarkable in them Behold saith hee what a care behold what a cleering Giuing all to vnderstand that these graces were right and of the best kinde and were in a very notable and excellent degree found to be in them Now the word may signifie Apologie or defence of a mans selfe whereby hee may be excused This cleering of themselues was rather by a free acknowledging of the fault confessing of the action asking mercie for it by suing out a pardon to haue it forgiuen and they that way to be cleered and discharged when the action is once withdrawne the contrcuersie taken vp and the suite so brought to an end then for them to stand vpon poynts with God in holding plea with him to make that either nothing or lesse then it is made by God himselfe in his declaration that hee hath drawne and put
hee himselfe saith Psalm 32. 3. 4. 5 was while he kept silence and would still haue kept close his sinne and bit in his sorrow and griefe he felt for the same but such smothering of his sin was as if hee hauing hot coales powred into his bosome should haue clasped his garments close about him so to shut them in which euery one knoweth would haue been a course not to be abidden for the burning and scalding would haue been intollerable and neuer to haue bin indured and borne vntill all had been ript open and throwne out againe Therefore when hee could find no more ease by keeping silence he burst out to make open confession of what he had done and came to the acknowledging of his sinne without any further hiding of his iniquity for so he saith he did conclude with himselfe and resolued to do euen to confesse his transgressions vnto the Lord shewing what a blessed effect followed vpon this course taken that then hee was refreshed and found ease to his soule the Lord was pacified towards him and forgaue him the iniquitie of his sinne A very memorable example and thing most worthie to be marked as we are well giuen to vnderstand by that word Selah Sinne in the conscience is as a thorne in a mans foote as needels in the flesh or as poysonfull matter in a soare which lieth burning and belching and aking with paine not to be abidden there is no rest in such cases vntill they be got out the soare launched and the poyson expelled then commeth ease to the patient Iob doth say that If he Iob. 31. 33. had couered his transgressions as did Adam by hiding his iniquitie in his bosome he could haue had no comfort by that course in his distresse Yea the Spirit of God directly setteth it downe that whosoeuer couereth and hideth his sinnes shall neuer prosper but he that confesseth and forsaketh his sinnes that is the man that shall haue mercy Prou. 28. 13. The couers and cloakes of sinne doe nothing but intercept and hide the gracious light of Gods countenance from shining vpon the obtenders and vsers thereof for why should God vouchsafe to forgiue that to vs which wee will not vouchsafe to acknowledge seeing that mortall men doe looke for confession of such faults as others though being but their fellow-seruants haue done against them before they will forgiue them Thrusting out of sinne then and a clearing of the conscience by casting it vp and vomiting of it out of the stomack of the soule as a loathsome burden that cannot any longer be borne by a free an open and plaine confession made thereof and by an acknowledgement of the euill that hath been done though it be against a mans owne selfe that hath been the doer of the same is the readiest and best way that can bee taken to ease a grieued heart that is oppressed with sorrow and heauily laden with the importable burthen of his sinne * Confessio peccati est medicina peccati Nazianz. for confession of sinne is the medicine to cure sin and where sorrow is in such a degree felt in the hart it cannot alwaies bee kept in but it will force out some confession to be made by the tongue to trie if that way any ease can come to the heart or any reliefe possibly bee gotten by such a course taken This confession of sinnes is to be made first and chiefly 1. To God Publike to God and that both publikely with and before others in the publike Congregations and Assemblies of the Church and also priuately in our secret and priuate prayers Priuate by our selues which is then sufficient when our sinnes are not knowne to others or none else thereby wronged and offended vnlesse we find cause to discouer our priuy faults and secret infirmities to some faithfull Minister or friend that is fit and able to counsel and comfort vs in respect of the same as Iam. 5. 6. willeth Christians to do And we are to confesse our sins vnto God not as to one that were ignorant of them and knew them not before to haue been done but as to him that knoweth and perfectly remembreth all things hauing them as it were written before him in a booke who searcheth the heart and knowes all that wee doe amisse that spieth out all our waies and hath the heauens the earth and our owne consciences the faithfull witnesses of our sins against vs therfore are we the rather to confesse our secret sins vnto him because we know he knoweth them that by our so confessing of them wee may doe him to know that wee also know them our selues and that our hearts are so filled with sorrow within for hauing done them that wee cannot but expresse the bitternesse of our griefe by making such an humble confession of our sinnes vnto him who taketh knowledge of all sinnes and that onely can forgiue them and grant vs pardon for them as he hath promised so to doe Prou. 28. 13. 1. Iohn 1. 9. and hath accordingly performed to Dauid and others 2. Sam. 12. 13. Beside this confessing of sinne vnto God if the sinne 2. To men committed hath not onely been done in the sight and knowledge of God but also before men with scandall and offence to the Church wherein it is so done then is it to be openly confessed both to God and men thereby offended that the plaister of confession being spread as far as the hurts and wounds of sinne haue extended they may be soundly cured Sinnes for which confession is due vnto men are either such as be offensiue and hurtfull vnto some certaine and particular persons onely vnto whom like priuate confession is requisite by the testimonie of our Sauiour Christ Mat. 5. 23. 24. or else they are such as bee publikely offensiue and scandalous to a whole Church or Congregation either in regard of the notoriousnesse of the crime committed or in respect of the obstinacie of the offender proceeding vnreclaimeably with an obdurate heart and high hand in 1. Cor. 5. Matth. 18. 17. any priuate or lesser sinne whereby he doth iustly deserue and cause that it should be made publike that others may take heed of him and hee accordingly be censured ashamed chastised for these no lesse then publike cōfession is sufficient that thereby the Church and Congregation may be satisfied and the poore sinners sorrow and griefe of heart as one that is indeed truely penitent may bee brought out and made manifest to be true and sound as it ought to be Here in confession of sinne also there is many manifest Difference thereof and plaine differences betweene the repentance of sound conuerts and of those that are impenitent vnrepentant and at the best but counterfeit And first to begin with the Papists who for priuate 1. From popish confession confession are more seuere in their tradition then God is in his Word vrging euery man vnder paine of damnation