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
sure neuer quite to fall from God for any thing that afterwards can happen and that such sauing graces can neither totally nor finally be lost of them that haue once receiued them Wee may see it true by the examples of those against whom Satan hath bent all his force and laid as it were his cannon shot endeuouring if it had bin possible to haue ouerthrowne them as of Dauid Salomon Peter and such other men who haue been in the greatest danger that way in whom their faith and life of grace haue seemed in a manner to haue been quite extinguished partly by securitie partly by the strength of tentation wherewith they were sorely assailed and yet wee know these were the Lords Worthies whom no power of the enemie was euer able to preuaile against or finally to ouercome and their graces though much eclipsed for a time yet gloriously recouering themselues againe and shining out with a more perfect brightnesse in some of them then euer before was seene The reason of it is for Certaintie that God is the Lord and changeth not his gifts and calling Mal. 3. 6. Rom. 11. 29. to his children are without repentance he will not take his sauing mercies and graces from them for euermore but whom he loueth he loueth to the end And because Gods seruants Iohn 13. 1. stand not by their owne strength but by the power of God as the Apostle speaketh they are kept by the 1. Pet. 1. 5. power of God as in a castle strongly fenced this second being a benefit equall to the first to keepe vs in a happie state after we once are brought into it For what benefit were it to a man to haue possession giuen him of a rich Citie or strong Tower or Hold and the enemie to beate him him out againe the next day Touching those instances you brought in of the failing of Dauids graces there was neuer any totall abolition of such graces in Dauid when hee was so fallen but a soporation onely and a spirituall slumber that came vpon them as one of the Fathers Bernard speaketh his faith indeed seemed to faile him for a time and the comfort of his hope for a while to haue bin gone but this was neither conceiued nor vttered of him out of any mature deliberation or staied and setled iudgment when hee was well aduised with himselfe what to determine but out of a hastie infirmitie when strength of tentation had ouerset him for hee professed hee speaking Psal 31. 22. and 116. 11. thus did but speake it in his haste And that Dauid being a worthy Prophet and a man of great and heauenly knowledge and of a sound iudgement in the truth yet in his heauinesse did pray that God would not cast him out of his presence nor take his holy spirit from him this shewed a diseased minde to be then in him and a heart much distempered through his great distresse So hard a thing is it for a man to keep himselfe sound no not in the chiefe points and principles of religion in times of sore affliction and strong tentation For trouble and griefe will sorely shatter a man when a mans eyes are full of teares it is no marueile if hee be found to misse euen in reading his owne pardon Wee know the Lord had sworne by his holinesse that hee would neuer faile Dauid and his mercies bestowed vpon him were called the sure mercies of Dauid and though Dauid might feare in his weaknesse yet God had made a faithfull promise that he would not take his spirit from Dauid as hee had taken him away from him that was before him To conclude then this point as wine failed euen in that banquet Iohn 2. 3. at which Christ himselfe was present so comfort is sometimes interrupted in that heart in which Christ himselfe dwelleth and as in the one he turned water into wine in the end so in the other he will turne all sorrow into endlesse ioy and peace at the last The comforts then of the godly are euerlasting the state of grace they stand in is sure and wil neuer faile them Faith is an euer-abiding and vnconquerable grace which al the force of the enemy can neuer destroy nor cause to miscarrie which once being planted in the hart can neuer be quite plucked vp againe till that soule be saued in which it euer did first take root Q. If all this be so which you haue spoken and set downe touching true faith which is the faith of Gods Elect according as for mine owne part I see no great reason to make any further doubt therein namely that true faith whensoeuer it is wrought and planted in a mans heart it neuer faileth to saue euery soule that hath it and that the least measure of sauing faith is as true faith as is the greatest And that true faith being once had howsoeuer it may be winnowed and assailed yet can it neuer be afterward lost till that soule be saued that euer truly had it and was possessed thereof I see that Excellency of faith this grace of faith is most excellent that thus bringeth saluation to euery soule that so hath it and that worthily it is called precious for it how well may all that bee said of it which Iob speaketh of wisedome in the praising and extolling Iob 28. 13. 15. 16. 17. 18. 19. of the same that man knoweth not the price therof Gold shall not be giuen for it neither shall siluer be waighed for the price therof It shall not be valued with the wedge of the gold of Ophir nor with the precious Onix nor the Saphire no mentiō is to be made of Corrall nor of the Gabish for faith is more precious then all these the Topaze of Ethiopia shall not be equall vnto it neither shall it bee valued with the wedge of the most puregold And to conclude with that which you made the beginning for exhorting all to labour about getting faith I see the speech may well be applied and spoken in particular for Prou. 4. 5. 7. the getting of faith which you so remembred Salomon in his Prouerbs spake in generall of wisedome for getting of vnderstanding viz. fully iustly and truly may it be said to all get faith get the power of beleeuing forget it not faith is the principall thing therefore get faith and with all thy gettings get the grace of true beleeuing According as the Apostle himselfe putteth also this taske vpon euery Christian diligently 2. Cor. 13. 5. to examine himselfe to sift trie and prooue himselfe whether he be in the faith or no setting euery one a worke about searching and finding out the true being of faith in them vnder no lesse penalty and damage then is the losse of all their comfort of their being in Christ and of the whole claime they doe make vnto saluation by him and of their abiding otherwise in no better estate then in the state of plaine
pray for them yet would he deny theÌ„ nothing Nay so doth it please him to vnbowel himselfe and to open and manifest the loue of his heart which he beareth to his children that as touching their good and concerning them he saith after a sort they may Isai 45 10. command him By all which it may appeare before wee can warrantably beleeue in God as reckoning vpon his fauour and loue to finde mercie at his hands for the pardon of our sinnes and our owne gratious acceptation with him or for the receiuing any blessing from him or any righteousnesse as from the God of our saluation wee Psal 24 5. must first get the knowledge of Christ Iesus and by faith seeke to apprehend him that being first ingrafted into Christ Iesus by faith and admitted to a holy vnion and communion â—ith the Sonne wee may haue fellowship with the Father and so be brought to God by him according Ioh. 14 6. as he is said to be perfectly able to saue all that doe Heb. 7. 25. come to God by him And this is that which Peter speaketh of when hee saith that the faithfull doe by Christ beleeue in God who raised him vp from the dead and 1. Pet. 1. 21. gaue him glorie that their faith and hope might be in God CHAP. V. The manner of knowledge of Christ with the perswasion that is necessary to faith Question WHat manner of knowledge is that which is necessary for vs to haue of Christ Iesus that so we may the better beleeue in him A. Not a confused or a generall knowledge Knowledge of Christ of Christ alone not a bare speculatiue knowledge of him and of the mysterie of saluation by him which is the best knowledge that the most haue of Christ which is yet but idle and vnfruitfull and auaileth Mat. 7. 21. Luk. 6. 46. nothing to saluation But a cleare and distinct knowledge of the mysterie of saluation in Christ Iesus as the same is reuealed in the Gospell whereby we may know assuredly that it is he and hee onely whom the Father hath sealed sent into the world that the world by him might be saued who being fore-ordained to this great 1. Pet. 1. 20. and blessed worke of mans redemption and sauing the world before the very foundation of the world it selfe was laid and promised to the Fathers as God spake by the mouth of his holy Prophets which haue been since Luk. 1. 70. the world began was sent of God when the fulnesse of time was come though being his owne Sonne to become Galath 4. 4. also the Sonne of man and to be made of a woman And as concerning the flesh to descend of the Fathers though from all eternity in himselfe he is God ouer all blessed Rom. 9. 5. for euer A person truly that hath no peere most admirable and wonderfull who is the only Phoenix in the world that hath no fellow euen as the worke was great and difficult yea very admirable and wholly impossible by any other euer to haue been effected about which hee was to bee employed which was the redeeming of the world and reconciling of man to God This will better appeare if we consider first that God himselfe was the partie that was wronged man was the partie that had offended God was to be satisfied man stood in need to be saued necessary it was that there should come satisfaction to God for man that man being saued Gods iustice might not be lost Now the infinite Maiesty of God being wronged there could bee no satisfaction made sufficient by any that were but finite none therefore could thus satisfie but God as none ought to satisfie but man For which cause our Sauiour Christ Iesus was the onely meete person that was to be imployed about this worke which vnto all others was wholly impossible who being God became also man and tooke our nature vpon him that as he was man he might offer the sacrifice and as he was God he might make it precious and conferre worthinesse and dignitie vnto it that it might euery way be sufficient that so by that one sacrifice Heb. 9. 26. 28. of himselfe once offered that being a sacrifice of a sweet smelling sauour vnto God he might satisfie God Ephes 5. 2. Heb. 5. 9. for man and become the authour of eternall saluation to all them that will obey him Secondly and as wee are to know that in person hee was right wonderfull and in worke no lesse powerfull yea most singular most glorious and excellent so are we to know that the offices were most high and honourable vnto which he was assigned and which he bare vpon him for the accomplishment of the same as being annointed of God to those offices of greatest dignitie and respect both before God and man of being our high Priest King and Prophet by whom we might be reconciled vnto God deliuered from the hands of our enemies ruled by his lawes guided by his teaching and shewed the path and way of life that so in the end we might bee saued by Psal 16. 11. him A high Priest indeed but made not after the law of a carnall commandement in a policy that was perishable Heb. 7. 16. but after the power of an endlesse life in the promise of a dignity that should bee euerlasting A King of greatest Apoc. 1. 5. and 17. 14. Heb. 12. 27. 28. 1. Tim. 1. 17. Luk. 1. 33. Maiesty and glory but not such a one as euer may bee deposed or put out of his throne not such a one whose kingdome can euer bee shaken but who is a King euerlasting and immortall and of whose kingdome and gouernment there shall neuer bee end A Prophet mighty indeed and in word doing such workes as no other Luk. 24. 19. Ioh. 15. 24. Ioh. 7. 46. man did and speaking such words as neuer man spake who was annointed to that holy function as well as others but yet with the oyle of gladnesse aboue all his fellowes Who receiued not the Spirit by measure as Psal 45. 7. doe others for it pleased the Father that in him all fulnesse should dwell of whose fulnesse we haue all receiued Ioh. 3. 34. Colos 1. 19. Ioh. 1. 16. Mat. 17. 5. Isa 42. 4. euen grace for grace him are we willed to heare and the Isles are to wait for his law Now we are to pray without ceasing that the God of our Lord Iesus Christ the Father of glory would giue vnto vs the Spirit of wisedome and reuelation in the true knowledge of him making daily more and more manifest this great mysterie of Christ Ephes 1. 17. which in other ages was not made knowne to the sonnes Ephes 3. 5. of men as it is now reuealed by the Spirit that wee may after this manner both know and acknowledge him Q. Beside the true knowledge of Christ in the description you made of faith
earth vnto heauen If after this manner we shall bee diligent in vsing all good meanes both for the beginning and encreasing of precious and true sauing faith in our hearts and shall be found no way to bee wanting to our selues God will not be wanting to giue his blessing but doe that for vs in this behalfe which Paul craued of him in the behalfe of the Thessalonians namely Fulfill 2. Thes 1. 11. all the good pleasure of his goodnesse and perfect the whole worke of faith in our hearts with power to our eternall saluation in this life and in that which is to come CHAP. VII How men may be mistaken in this point of their beleeuing with the vse thereof Question BVt may not men be mistaken about this point of their beleeuing and thinke they haue obtained like precious faith with Gods Elect looking to be saued as soone and as well as the best as many may be heard so to speake and yet misse of all in the end and fall short of their reckoning both deceiuing others by their so confident boasting and to their euerlasting woe prouing by lamentable experience that they are worst and most of all deceiued themselues A. Yes vndoubtedly and in nothing sooner then in Many deceiued this according as there is no one sauing grace though Satan be an enemie to all against which that vowed enemie of our saluation doth more bend all his force Satan beguiles with false faith to the ouerthrowing of it where hee findeth it to be in truth or about which that deceiuer of the world doth more beare his braine or set a worke his seuen heads to vse greater cousonage or more sleighty working and cunning craftinesse to deceiue then about this one grace of faith either for the keeping of men from hauing faith or caring to haue it if he seeth they bee without it or else in making them beleeue when hee perceiueth they are of mind that faith is needful to bee had that they haue faith without all doubt and that euen of the best and strongest faith that is in the world beside then the which no better can bee had when their faith scarce hath so much to be seene in it as the very shadow or shew of a true faith or when it is at the best it is but a counterfait mocke-faith euen a false fained faith which he well knoweth can doe them at all no good nor stand them in any manner of stead This is his subtilty and diuellish policy with the shewes of nothing to make men beleeue they haue all things and when they are emptie to thinke they are full This is truly said to bee one of the chaine-shot wherwith he slayeth thousands vpon thousands and with which as it were with the Iaw bone of an Asse Sampson-like he daily doth make heapes vpon heapes Men are fowly and fondly deceiued and most childishly cousened by the diuell in this point of their beleeuing which yet is a case of so great waight and a matter of such importance and consequence as to bee mistaken about it proueth to be the vtter vndoing of men and their finall ruine For altogether lamentable it is to see that men should trust so much to their broken bankerupt estate in their soules affaires and should so hazard their soules and beare so great an aduenture of their liues for euer vpon the hope of being saued by such a faith as can no way helpe them but will vtterly faile them in the end They are like foolish and desperate persons that dare goe to sea in a rotten or riuen shippe or like the foolish man of whom our Sauiour speaketh in the Gospell that buildeth his house vpon the sand looking to bee sheltered there and saued from all harme against euery storme but wheÌ„ the storm coÌ„meth beateth vpoÌ„ his building all falleth about his eares and the fall therof is the greater by how much the more he hoped and was conceited in himselfe that he had built it so strong as it could neuer faile him in any need True and pretious sauing faith is not so common True faith rare a grace nor so easie to come by as many doe thinke for There bee that doe trauell as painfully to bring it forth and doe with as great difficulty and hardnesse come to finde and to feele that they haue it as any weake woman by her forest labour when shee endureth the sharpest brunts and strongest paines of trauell in child-birth commeth at the length to bring forth her fruit So that in respect of their hard comming by it and the paines they endure for it and charge that it cost them at the length to obtaine it become owners of it it may well be called and reckoned in their account to be indeed pretious faith according as it is in it selfe in regard of the inestimable worth that is found to be in it and of the admirable effects that it causeth and of the precious fruites that it doth bring forth it most worthily and deseruedly hath that honourable stile and title put vpon it to be called precious faith for it is vnto some the price in a manner 2. Pet. 1. 1. of their dearest life And I doubt not but as Rachel hauing hard labour died herselfe when Beniamin was Gen. 35 16. 18. borne so some may as well die in the throwes of the new birth and pangs and paines of their trauell about hauing faith to be borne and getting that fruit to bee brought forth which yet being once borne and so brought forth will neuer faile to saue them that beare it though they die themselues in the birth thereof And therefore in regard of their owne feeling they may seeme to haue cause with Rachel to call it their Ben-oni euen the sonne of their sorrow though as Iacob changed the name of that son whom Rachel called Ben-oni for the sorrowfull trauell she brought him forth with and called him Beniamin so in regard of the powerfull and blessed effects that faith worketh for the vndoubted sauing and bringing to eternall life such as truly doe beleeue he that is the author of this precious faith and the onely true father that hath begot it in them may iustly haue it named not Ben-oni but Beniamin that is the â—â—n of strength against which no power of the enemic can preuaile or the sonne of the right hand euen such a hand as layeth hold of life and such life as neuer will haue an end I know there be a companie who resting vpon a vaine and false fained faith that may be truly said of them in regard of their speedy and easie comming by such faith which they yet conceit to be as good as any bodies faith is beside which the Egyptian midwiues said of the women of Exod. 1. 19. the Hebrewes that they were not like other women of Egypt but were so liuely so lustie and strong as they needed not their helpe but
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
therefore came into the world in the fulnes of time that hee might become the author of saluation to all that should beleeue Heb. 5. 9. in him who is Iesus our Lord. Who are we that we should controll the wisedome of our heauenly Father in thus dispensing out his owne gifts which are alwaies most freely bestowed and can neuer by any be deserued especially seeing the Lord is God onely wise who alone knoweth both what is meetest for the measure and when 1. Tim. 1. 17. is fittest for the time for any to receiue grace from his hands vpon whom it shall be his good pleasure to bestow Why faith is not seene any grace at all It is not vnknowne to the Lord how depraued our nature is how deeply infected and enuenomed wee are with most poisonfull and deadly corruption so as it is hard for any grace to bee put into vs which we shall not be found to spot and defile wee are apt to abuse not only the gifts of nature which God hath giuen vs but the supernaturall graces also and gifts of his spirit bestowed vpon vs yea euen this gift and grace of faith it selfe which is a gift of gifts and grace most gratious that God doth bestow vpon those whom hee loueth best then the which none is either more pretious or excellent in selfe nor none is more soueraigne or sauing vnto vs. Which howsoeuer it hath vertue in it according to the naturall working thereof to purifie our hearts yet Acts 15. 9. being once placed and planted in our hearts such is the strength of corruption that it meeteth with there as it becommeth polluted it selfe and that with all other graces put into vs as our best workes that doe goe from vs and are done by vs they all by being once in vs and by comming so from vs are but as spotted and polluted Isai 64. 6. cloathes are Let the Lord bestow this most pretious faith vpon vs which is called the faith of Gods elect which Tit. 1. 1. is so pretious as whosoeuer hath once receiued it can neuer perish afterward if alwaies vpon the first bestowing of it vpon vs and at the very first being of faith in vs we should vndoubtedly know that we had true sauing faith which is auaileable euen in the least measure and degree thereof to saue euery soule that truly is possessed with it it were possible yea and that very likely too vnlesse wee were better aided with a second grace giuen that we might abuse this first so as the knowledge thereof might cause vs become negligent in further vsing good meanes to attaine to greater degrees of faith and increases thereof because we would thinke a little would be sufficient and serue our turne well enough Contrary to that which he that is the author of our faith would haue to be done of vs who setteth vs a worke euer to desire and daily to pray to God for the more encreasing of our faith Euen as we are also willed not to be wanting to our selues in building vp and edifying our selues in our most holy faith Iude 20. Not without iust cause then is it that the Lord is found to take this vsuall course with many of his children whom he full dearely doth loue that in this point of hauing the assurance of their saluation by the liuely feeling of sauing faith to be in them hee holdeth them off for a long time before he granteth them herein their desire though they desire nothing more earnestly and long for the finding and feeling thereof euen to the very fainting of their hearts giuing to them that which is most needfull for them to haue which is faith to be saued though withholding from them that which might be thought most comfortable for them to haue in regard of their owne feeling namely the assurance of faith for saluation And though the Lord knoweth that such his children desire to know nothing sooner nor nothing more then to know themselues to bee of that number that are appointed to life and saluation for euer yet doth he see it fit not to acquaint them too soone with what hee either hath done for them in the free electing of them Eph. 1. 4. before euer the world had any beginning or what hee hath now wrought in them by putting faith into them for the making their estate safe for euer in the matter of their so much desired and longed-for saluation because he well fore-seeth such is our pronenes and readinesse to abuse euen Gods best fauours and mercies bestowed vpon vs that if we should know too soone that all were wrought and made sure by God himselfe for our euerlasting saluation we our selues would take little paines to make sure our owne saluation to our selues whereas the Lord would haue this to be the worke of euery man that we our selues should worke out our owne saluation as with our owne hands and that not without feare and trembling too This is a worke inioyned vnto all and a dutie that is to be done and practised by all not onely of them that are the weakest younglings that are but as infants in the faith and babes in Christ but of those also that 1. Cor. 3. 1. Eph. 4. 13. 14. are the strongest and of ripest age that are growne men in the faith and haue attained to the greatest degrees therein For though the Lord as seemeth best to his wisdome doth in a differing manner dispence of this grace of sauing faith to such as shall be heires of eternall saluation to some he giueth to haue a lesser and to some to haue a greater measure therein some to haue great doubting remaining with their true beleeuing others to bee more comfortably perswaded and at times also most vndoubtedly Rom. 8. 38. 39. assured of their obtaining saluation with God for euer and that with so great a certaintie and clearenes as nothing can make them at all to doubt or call the matter once into question yet who so hath the greatest assurance of all hath no such assurance as will allow him to be carnally secure or exempt him from passing the time of his 1. Pet. 1. 17. dwelling here infeare or free him from an awfull kind of trembling also euen then when he hath his greatest comfort and is in the midst of his chiefest reioycing seeing these are both coupled and commended vnto vs to bee vsed together to serue the Lord with feare and to reioyce Psal 2. 11. with trembling which may occasion the very best neuer to be idle nor vnfruitfull in the Christian conuersation neuer to slacke their diligence by adding vertue to vertue stil to make sure to themselues their eternall election and neuer to withdraw their hand from the labour of this blessed worke of euer working out their owne saluation and that not without some feare and trembling also Which if they should be wanting in and faile to doe and by abusing
the dissolution of the soule and the body and that a true beleeuer should dye in all that weaknesse and feeblenes of his faith yet were it not possible that such a beleeuer could miscarrie because he dieth in Christ his faith holding him fast in Christ and holding Christ fast to him faith being of that nature that hauing once taken hold of Christ in the greatest weaknesse that can come vpon it it neuer letteth goe the hold it hath taken though being benummed for a time by some disease of tentation it may not feele the hold it truly hath till that soule be saued that once hath entertained it and had it abiding and dwelling therein it dieth not in death till it seeth that soule that so hath it to be put into life And to shew yet further how mightie and powerfull this grace is to saue euery one that doth truly beleeue it dealeth with vs and for vs towards Christ in the office that it hath to saue vs by Christ as Christ himselfe dealeth for vs towards God his Father in being our Mediatour that wee might be brought to God by him Now we know he neuer will giue ouer the office of his Mediatourship for vs till hauing finished all things for the perfecting of the worke of our full saluation putting downe and subduing all the enemies that wee haue vnto the very last of them all which is death drawing vp all his members euen to the last and to the least that belong to his body himselfe being the head that all together may be glorified with him and then shall be the end of this his office of Mediatourship in the manner as now he doth execute the same and neuer till then when the kingdome shall be deliuered vp euen to God the Father and he himselfe as Mediatour become subiect vnto 1. Cor. 15. 24. 28. him that put all things vnder him that God may be all in all we being inseparably ioyned to him and vnto God by him that so we may raigne for euer in his kingdome After some such manner doth pretious faith which is the faith of Gods elect discharge the office assigned vnto it Christ is the only Sauiour of mankinde there is no name giuen vnder heauen whereby wee can be saued Acts 4. 12. but only by him he alone by himselfe hath fully perfected and finished that worke of our saluation and by the price of his bloud hath purchased eternall redemption for vs at the hands of God his Father The benefit of this purchased redemption is effectually communicated only to such as doe truly beleeue whom hee mindeth to bestow saluation vpon hee neuer faileth to giue faith vnto that they may haue a hand to receiue that which he hath a heart most freely and willingly to bestow the office of faith is to apprehend Christ and neuer more to let him goe to lay hold of saluation which Christ bringeth with him and neuer to see it lost till the soule be set safe for euer into which for this purpose it is once put and wherein it was wrought at the first Faith is most faithful in discharging al the trust that is thus coÌ„mitted vnto it and performeth to the full the office that it is appointed vnto for which cause it setteth vpon our enemies that would let our saluation and neuer giueth them ouer till it hath subdued them it repelleth what would hurt vs it remoueth out of our way what would hinder our good it feareth not our arch enemy the diuell himselfe but couragiously Power of faith and stoutly it dareth set vpon him and encounter him and buckle with him and faileth not to foile him and in the end most valiantly and victoriously to triumph ouer him conquering him in the combate and forcing Iames 4. 7. 1. Pet. 5. 9. him to flight it dareth take the whole world to task ouercome it too in the end for this is the victory whereby Eph. 5. 4. we ouercome the world euen our beleeuing it stoppeth so the mouth of the Law and putteth sinne so to silence that they can haue nothing to say against vs it iustifieth the soule in which it is and setteth it at peace with God it bringeth vs vnto Christ and so ingrafteth vs into him as it suffereth vs not euermore to be separated from him by any kind of dis-union that can happen it purifieth and purgeth the heart while we liue it comforteth and cheareth the heart when we come to die it once being entertained of vs abideth with vs for our safetie and comfort euen to the end it neuer giueth vs ouer so long as wee haue a day to liue and when death that must part vs doth appeare it yeeldeth not to death till we bee bee put into life and lets vs not goe till it hath resigned vs vp vnto Christ who then taketh vs to himselfe for euer out of the hand of faith Thus faith hauing finished the whole worke of our saluation that was to be done by it and brought it to so happie an end it then taketh a most sweete and happie farewell of vs for euer after as not being able any more to stand vs in any further stead Oh happie and blessed work of faith that it thus doth worke for vs Oh grace most gracious and precious indeed of sauing faith which being once giuen to the Saints they can neuer valew the worthinesse of the gift that is so giuen nor the good will of the giuer that most freely hath bestowed it who can neuer be enough loued of vs nor his name sufficiently magnified by vs and praised for the same Q. I will with-hold you no longer by mouing any further questions hereabout nor draw you any further away from going on to speake your iudgement about that matter you were in hand with namely how faith which is a spirituall grace that is inwardly seated and roâ—ted in the heart commeth yet at the length to be plainely discerned and made manifest But I desire to know further your mind in this what you thinke to be the readiest and best course for a man to take that is desirous to worke out his owne saluation and mâ—kâ— his election sure whereby to find out that he hath sauinâ—â—aith euen that pretious faith which is the faith of Gods elect A. I find that the most generall course in the Scriptures throughout taken by the Spirit of God himselfe who is onely wise and searcheth the heart and the reynes and knoweth all men throughly both behind and before within them and without them what they are in most exact manner so as nothing can escape his knowledge when he would make the hid things of mans heart manifest Vsuall triall of faith is by life not heart and would make men either knowne to themselues or manifest them what they are vnto others or would ouercome them himselfe and conuince them to be such as he doth challenge them for and charge them to be what
another working another as good is to bad and right is to wrong as light Difference in builders is to darknesse or God is to the diuell For indeed it is God that hath the disposing of all the businesse about the one and the diuell beareth all the sway giueth all the direction hath the whole command and all the controlment about the other The Spirit of God which is the Spirit of truth beareth rule in the heart of the one and that lying false spirit euen the spirit of the diuell who ruleth Ephes 2. 2. mightily in the children of disobedience and was a lying spirit in the mouthes of the false prophets to deceiue 1. King 22. 22. Ahab it is he that carrieth all the stroke and hath the whole gouernment in the other for questionlesse all hypocrites haue vncleane spirits breathing in them the Lord hauing so in heauie iudgement mingled among Isa 19. 14. them spirits of errour which doe cause them to erre in euery part of their worke We know it is meet in euery building from the ground to the roofe to haue euery thing so ordered as the house may be well contriued for vse made beautifull for view and substantiall for continuance Now as for vse and continuance that lying false spirit who guideth and directeth 2. Cor. 11. 13. these false and deceitfull workers that worke vpon this frame as hee intendeth not either of them himselfe so doth he not suffer them to strike one right stroke to further such a businesse but indeed his aime is for the cleane contrary in setting them a worke to doe all to no purpose in such respects His whole drift is to haue matters carried so as all may shew as faire and be as beautifull and goodly to behold and looke vpon both in their owne eyes and view of others as that which is best and truliest wrought of them that are most skilfull in their working and doe all that they doe most soundly and substantially indeed but as for vse his desire is to haue all so bungled vp and so confusedly wrought as none may know what to make of such worke nor what good vse to put any thing vnto when all is done no other order or method being obserued for the framing of things to any purpose but such orders and methods as the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 11. giueth vs warning of and willes vs to take heed of that are vsed by the diuell but all to deceiue by In which respect he vseth art and skill enough and none so much as he in that kind of profession Hee is the greatest Artisan that is in the whole world beside he is most orderly and methodicall in his wilie working to catch men by deceit ouerthrow them in perdition he is therin both male artifex and mille artifex if one way succeedes not he will fetch about another till hee haue gained his purpose in that hee goes about yea hee trainâ—s vp men this way and teacheth them cunning till as perfect workmen they haue got the skill how to deceiue others and most of all themselues that being become euill men and seducers Ephes 4. 14. they may waxe worse and worse deceiuing and being 2. Tim. 3. 13. Isa 28. 15. deceiued as the Apostle speaketh of those that haue made lies their refuge and that vâ—der vanitie haue hid themselues And as for continuance this whole frame is set vpon so sandie a â—oundation and so slightly falsly is wrought beside as it will stand no storme nor shower that shall happen but be as a castle of come downe that shall fall vpon the heads and about the eares of them that dare venture to abide therein Temporary beleeuers and hypocrites that are these Hypocrites deceitfull workers who for their double-heartednesse carrying as we vse to say two faces in one hood may not vnfitly be likened to some two faced pictures which on the one side shall be seene to laugh like a man and on the other side like a monster they can make as faire pretences of holinesse as who shall make best and goe as farre in the externall and outward practice of all religious duties as who shall goe furthest they will come to sermons they will bee at good exercises they will pretend great holinesse they will seeke the Lord daily and delight Isa 58. 2 to know his waies as a nation that did righteousnesse and forsooke not the ordinances of their God they will aske of God the Ordinances of Iustice and they will take delight in approching to God Hearing the word of God and that with some kind of ioy as our Sauiour sheweth in the parable in so much as many by meanes thereof come to be greatly inlightened and to tast of the heauenly gift to bee Heb. 6. 4. 5. made partakers of the holy Ghost to tast of the good word of God and of the powers of the world to come yea they will be found not onely to serue God with others in the ordinary religious exercises of Gods daily worship but in the extraordinary also if there bee any more excellent then other they will therein also be found as forward as who shall be formost they will fast and humble themselues they will afflict their soules and bow downe their Isa 58. 5. heads like a bulrush and make as Paul saith a faire shew Gal. 6. 12. Colos 2. 18. in the flesh and in a voluntary humility they will not stick with the Pharisie to fast twice in the weeke pay euery man Luk. 18. 12. his owne pay tithes of all they haue giue almes to the poore and with the rich young man in the Gospell who came to our Sauiour Christ to know what hee might doe to Mat. 19. 20. gaine eternall life keepe after his manner all the Commandements of God euen from their youth And thus much for any to do is the most that Satan their captaine will allow the best hypocrites of them all to doe which yet to doe is to set vp a very faire outside of a Christian-like well framed life and conuersation which for sight and outward view sheweth as beautifull and as comely as doth the best and yet neither profitable for any vse nor substantiall for continuance Hence is it that this sort of men are not onely well thought on of others but they haue high thoughts of themselues and reckon vpon great things that they are to receiue at Gods hands they make no doubt but to be saued for euer they looke to bee in heauen before their feet bee cold whosoeuer stand out they promise to themselues that they shall bee receiued in there are none more confident heerein then they though there should but two in a countrey bee saued saith such a one yet I hope that I shall be one of them yea they dare chalenge God himselfe for not doing right if such persons as they should
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
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 doâ— 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
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