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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08055	Mans actiue obedience, or The power of godlines especially in the commandement of the gospell, which requireth faith in euerie Christian: or A treatise of faith, worthily called precious faith, as being in it selfe a most rare iewell of ioy, and peerelesse pearle, that excelleth in worth the highest price. Wherein is plainly declared what faith in Christ is what properly is the obiect of it, what is the speciall operation of faith, by which it may bee discerned; and the worke about which it is principally imployed, the subiect wherein it is placed; what things are needfull to the making it up, what to the being, and what to the wel-being of it; with the differences that are betweene true beleeuers and fained in all of them, and the vses thereof. By Master William Negus, lately minister of Gods word at Lee in Essex.; Mans active obedience.	Negus, William, 1559?-1616.; Negus, Jonathan, d. 1633.	1619 (1619)	STC 18420; ESTC S113618	278,658	364

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

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 sinn●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 faith● 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 v●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

to reioyce alwaies for his goodnesse vnto them who by his gracious and wise prouidence doth so order and dispose of euery thing that doth happen as hee neuer faileth but doth cause all to work together to the good of them that truly doe loue him This is that which the Apostle willeth Phil. 4. 5. 6. and waranteth to euery good Christian that they doe reioyce in the Lord alwaies Now alwaies includeth as all times so all things and all cases that may happen for if there were any thing that might come to passe or any condition might befall a true Christian wherein there could not be found some cause of reioycing in the Lord for some one respect or other then might not a Christian reioyce alwaies but this the Apostle hath said hee may yea and ought also to doe or else he would not so directly haue spoken it and willed the doing of it and lest any should thinke hee had somewhat with the most and granted too large an allowance vnto Christians thus alwaies to reioyce to meete with that doubt and to make it cleare that there is warrant for them so to doe he saith it againe and speaketh it the second time doubling that speech as if he should say I willed you to reioyce in the Contra. 116. 128 Lord alwaies in saying whereof I haue said nothing too much I know what I do● say I say nothing but what I haue warrant for I will therefore say it againe Reioyce in the Lord alwaies and againe I say reioyce But it is worthy the marking he doth not will vs to reioyce alwaies in all things that may happen for some things may either be done by vs or be done to vs which are not simply to be ioyed in but to be lamented in and much be wailed by vs for which things themselues alone being considered we are to be greatly sorry as being euill in themselues But because so wonderful is the Lord in counsel and so excellent in working as he knoweth how to bring good out of the greatest euil that can happen to be done for otherwise as wel hath one of the Fathers obserued the Lord would neuer let euill bee vnlesse he knew how to bring good out of euill therefore hee willeth vs whatsoeuer cause we may haue to be humbled in our selues for that which may befall vs or vnto any others yet to reioyce in the Lord alwaies in his mercie and goodnesse iustice and truth in the excellencie of his wisedome and the absolute perfection of his skill as who knoweth without all failing to make all things beautifull in due time for Eccles 3. 11. so perfect a workeman is he as it skilleth not what matter and stuffe he taketh into his hand to worke vpon reffuse and rubbish that none others can tell how to put to any vse he will improue to such a purpose and cause so well to serue his turne as the very perfection of beauty shall bee seene in that passing workmanship of his hands which he will make euident to be done by him and to be wrought vpon the same For perfect is the worke of the mightie God and all his waies are iudgement God is true and without Deut. 32. 4. wickednesse iust and righteous is he as Moses did sing in his Swannes song Now if any doe desire that as the Lord turneth all things to good so hee might get good also out of euery thing that so hee might alwaies reioyce in all things so made profitable vnto him the Apostle giueth him this direction following in the place before cited that in nothing being too mistrustfully carefull he doe make prayers vnto God alwaies and in all things for the same Innumerable be the things that in particular may and doe fall out in our life time which doe much and nearely concerne vs some which of themselues in their owne nature and at the first hand are very ioyfull and comfortable vnto vs sent from God as benefits and blessings to cheare comfort and doe vs good and so they are accounted of by vs and intertained with all gladnesse and reioycing on our parts returning backe againe heartie thanks and praises vnto God for the same In such things it is cleare enough a good Christian may and ought much to reioice but there are many other things happening which may seeme to be as much against vs and about such things is all the question and the greatest doubt made how in those things which first and in their owne nature are heauie things to be heard of to be seene with our eyes or felt by our owne experience which iustly doe bring matter of griefe and heauinesse to our hearts and as iustly may call for much humiliation at our hands a faithfull seruant of God may possibly gather or picke out any kind of true comfort or find how any cause of sound ioy and warrantable reioycing in any respect may be raised from the same that so this may stand true the ioy of a sound Christian is of so large an extent as it may be reached out to euery thing that doth happen and according to that the Apostle willeth that a good Christian may be warranted to reioyce alwaies in the Lord. CHAP. XXII Of the lets of true ioy and first of sinne And how the Lord raiseth thence maater of reioycing to beleeuers OF all the things that are of this nature and kinde the greatest doubt so farre as I conceiue may be made of these two in particular viz. either of such things as doe respect our dealing against God by sinning and disobeying of him or doe respect Gods dealing against vs by chaftising and not sparing of vs and that either by his withdrawing himselfe from vs in hiding his owne countenauce or by his comming neere vnto vs in iudgement to smite vs with his rod laying on heauy chastisements and bringing sore and great troubles vpon vs. For as for all else that doe befall vnto vs by any other meanes of men or diuels or any other the creatures if they were not armed and made strong against vs by our sinnes or were not sent and set on by Gods owne hand his warrant and allowance he being thereunto iustly prouoked by vs to set them vpon vs and to set them against vs wee need not weigh them a rush nor care at all what they al together could possibly do for the doing to vs any hurt or any way to hinder our steady comfort But euen in those things whereof the greatest doubt may be made if there can for the present no manner of cause be found why in any respect a true beleeuer may haue his ioy in the Lord euen then still abiding and some kinde of lawfull reioyeing in the Lord yet allowed vnto him it is not because there is wholly wanting all manner of ground from whence may be raised a true and warrantable kind of reioycing but because we cannot see it till our eyes be opened and the

mischiefe of pride surely as pride spoileth vertue so vice spoileth pride againe And as out of the ashes of other sinnes pride is said to spring vp so out of the flourishing againe of other sinnes all that pride is plucked downe againe And this may bee thought to bee one cause why the Lord seeth it meete not wholly to free his seruants from many infirmities and much corruption of nature which is found still remaining in them namely that as he would not cast out all the enemies of his people out of that good land to which he had brought them lest the wild beastes for want of their helpe should preuaile against them so doth the Lord suffer that strength of corruption to remaine in his children that they may be aided thereby against all the assailings of pride which is such a wild beast as otherwise could not well bee with-stood but were likely otherwise to deuoure all vertue that it could find in them and by so doing come finally to ouerthrow them Satan therefore that is so busie with Gods children to bee euer tempting them to sinne and to one sinne after another doth therein but worke against himselfe and doth but lay a traine to blow vp the castles of pride wherein himselfe should most strongly and safely abide And while he neuer leaueth till he haue drawne the childe of God at the last to commit some great and hainous sinne which proueth to be as a wakening sinne vnto him who before was slumbring in securitie and maketh him to start vp and arise out of his sleepe and considering his waies in his heart to humble himselfe at once and to repent for that and for all his sinnes beside Now Satan in this doing doth but pull as we vse to say an old house vpon his head for he pulleth downe and ouerthroweth thereby the whole frame of all the other sinnes which hee had built vp and got to be planted in that mans heart before and so by his restlesse tentations he destroyeth and crosseth his owne worke the Lord making him in despight of his teeth to worke against himselfe who though he doe what he can yet will the Lord euer be found to ouershoote Satan euen in his own bowe In all which respects the Lord through his infinite wisedome goodnesse and mercy so ordering euery thing as he maketh the very sinnes of his seruants committed by them not a little to turne to the good of themselues by causing them therby the better to know their owne frailtie and what strength of corruption is still abiding in them that so they may be drawne to a greater humiliation and more earnest repenting not alone for their last sinnes but for such sinnes also as before either were not knowne or neuer at al soundly repented on and withal to haue a far greater care bred in them how to carry themselues more warily for afterwards euermore with feare and trembling working on their owne saluation And when besides Gods seruants shall see the workes of Satan thus distolued in them that what he intended for their ouerthrow doth now serue for their furtherance and to their making for euer the diuels poyson being so altered and changed by the ouer-ruling hand as it becommeth medicine Satan tempting and drawing them to sinne and the Lord by that sinne pulling them out of more sinne so curing sinne by sinne And lastly and chiefly when they at the length doth see how the Lord doth out of the sinnes committed by them how odious and abominable soeuer they haue been which they haue done make way for his owne greater glory and the more magnifying of the riches of those his mercies whereby both the same their sinnes are pardoned vnto them and they themselues in like manner cleared and purged from the venemous infection and strong corruption of them what should let but that which being euer humbled in themselues with godly sorrow for their sinnes and going out of themselues yet the true seruants of God their sinnes notwithstanding may reioyce in the Lord and alwaies reioyce in him for the excellency of all this worke thus wrought by him Q. Though there may be some cause of a Christians reioycing in the Lords blessed worke whereby he bringeth good out of the euill of such sinnes as he hath committed when once such good effects are seene to be brought out yet while this sinne is still abiding without being put to any such vse as you haue before spoken I demaund what cause there can bee shewed or any way found to bee of a Christians reioycing in the Lords worke which hee is in hand with towards him at the very time of his sinning or still abiding in his sinne A. That I may not be mistaken herein I am so farre from either saying or thinking that any seruant of God falling into sinne may any way reioyce in himselfe in respect of the sinne that either he hath once fallen into or still is seene to continue and abide in as confidently I doe affirme he can neuer be sufficiently cast downe nor grieued enough with godly sorrowing for the same and therefore according to the counsell giuen by the Apostle Iames 4. 9. 10. Iames I say he ought to be afflicted to mourne and to weepe letting his laughter be turned into mourning and his ioy into heauinesse humbling himselfe daily in the sight of the Lord till hauing obtained mercy from God for hauing repentance vnto life granted to him whereby hee may turne from his sinne and bring forth fruites worthy of amendment of life the Lord may then lift him vp in giuing him sound comfort and true ioy againe Howbeit in respect of another worke which the Lord himselfe is then in hand with euen when his seruant is sinning or after hee hath sinned found still abiding in that sinne he hath committed if that worke of God could be well seene into and rightly and wisely discerned I see nothing to the contrary but there might be found the like cause of reioycing therein as the sicke patient findeth cause to reioyce in the worke which he seeth his skilfull Physitian to be in hand with when he is tempering the potion mixing the ingredients preparing the medicine and then doth administer it vnto him and sets it a working the patient cannot all this time reioyce as hauing seene and felt what is the good effect of that medicine nor in perceiuing the cure to be fully wrought and finished vpon him but knowing that the Physitian who hath taken him in hand is both skilfull and faithfull hee reioyceth to see him to bee about the worke and so diligent therein as to be a preparing the medicine within his best vnderstanding hee knoweth of all others to bee most fit for his curing So when the Lord seeth no other meanes to be so fit for the recouering of some dull and dead-hearted seruant of his out of some sinne that he is fallen into and in which hee still lieth slumbring without any

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 b●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 grieuous●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 diff●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