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
heart whereby many men be cunningly cosoned of their saluation and heere shall they haue vnfallible markes and sure direction how both exactly to trie and certainly know the soundnes of their spirituall estates The methode and phrase of this discourse is indeed plaine and familiar fitted of purpose for the capacitie of the meaner sort of people for whose good especially it was intended For though the simpler sort cannot vnderstand euen plaine things in an artificiall methode briefly expressed in proper and quaint tearmes of eloquence and art yet people of better vnderstanding can easily conceiue profound things vnfolded but in an ordinarie phrase of speech and vulgar order it being farre easier for the stronger to yeeld and condescend to the weaker then for the weaker to ascend in things beyond the reach of their power to the stronger so that the same spirituall food is so diuersly to be dressed that to the one it may bee strong meate and to the other milke In regard of the which plainnesse with the euidencie of truth this treatise is the more to be esteemed for that without all coloured masking the naked truth is therein simply pronounded with the pure beautie whereof al are to be enamoured and seeing herein the Author hath more regarded the spirituall good of others then to gaine any worldly respect to himselfe it is not the lesse but the more remarkable and worthie of esteeme Thirdly to come to the causes of publishing hereof I to whom the Author vpon his death-bed did solemnely bequeath this Treatise as a poore orphan vnder age to bee wholly at my disposing had no small doubt and conflict within my selfe whether it were best to keepe it as a domesticke seruant in priuat or to let it be made free and publique Two reasons did much moue me to the former first respect to the Author our reuerend friend for that in this knowing age this abortiue birth not perfected fully to answere either his abilitie or mâ—â—s expectation might somewhat disparage him Secondly the many good and godly treatises alreadie published vpon the same subiect did deterre me from doing so with this for that it seemed to be needlesse notwithstanding I haue bin perswaded to the latter first that I might cleerely manifest my fidelitie in that which was committed to my trust for the vse and benefit of others who both earnestly expected and often flagitated the same from me as their owne what or how euer it were Secondly that the Authors diligent endeuour and true intent not only while he liued but also after his death to edifie the Church of God might be euident to all for the help and encouragement of others in all good courses whereupon I haue surrendred this orphan vnto the naturall elder-brother of the same parent by him to be sent abroad The learnednes of the age is so farre from being any iust discouragement that it is rather to be an encouragement to publish such necessarie treatises so long as they are orthodoxe for matter though they doe want some ornaments of garnishing proceeding not from want of power in the Author but of opportunitie in time seeing that then there shall not want sufficient and equall Iudges both by the common law of veritie and also by the Chancerie of charitie who will pleade for equitie for neuer true knowledge but ignorance is an enemie to truth The diuersitie and multitude of seuerall treatises vpon one subiect so long as none of them is so absoluâ—ly perfect but that somewhat may be supplied by others thereunto neither is any of them so vniuersally fit for all persons times and places but that according to diuersitie of circumstances they may be various is no barre to exclude others of the same nature for so long as they doe all agree in the same substance of truth though they do differ in the manner of the frame phrase and application of the same according to the varietie and multiplicitie of the graces of Gods spirit in the Authors and the diuers dispositions manners and opinions of seuerall people in sundrie places and ages to whom they doe write thereby an vnanimious and vndeâ—iable testimonie is publiquely giuen to the truth and the Church and people of God still built vp in goodnesse And further though there were sufficient alreadie written if men would carefully vse it and therewithall be content yet seeing that old bookes like old garments are in time neglected and despised and the new coueted and read rather for the nouâ—ltie of the edition then for any newnesse of matter contained in them it is not amisse so to renew bookes of the same things for the spreading and continuing of the truth euen as they say by new Phenixes rising out of the ashes of the old their kind is still propagated But blessed be God we do dwell in the land of Goshen hauing the two great lights of preaching and printing as the Sunne and Moone to direct and comfort vs in the seruile Egypt of this world therefore while wee haue the light oh how carefull should wee be as the children of light to walke in the light that at the last we may raigne with God for euer who dwelleth in light which cannot be approched vnto which the Father of mercies grant vnto vs. Amen STEVEN EGERTON IOHN SYME THE PRINCIPALL HEADS and Contents of the Chapters CHAP. I. Of the knowledge of God and our selues in generall pag. 1 CHAP. II. Of the Christians practise according to his knowledge of God and his works 5 CHAP. III. The Christians practise according to the knowledge of himselfe and his owne dutie and herein first of the legall Commandements 13 CHAP. IIII. The Euangelicall commandement with the Christians practise and vse made thereof wherein there is the definition of faith with the proper obiect and speciall operations thereof 20 CHAP. V. The manner of the knowledge of Christ with the perswasion that is necessarie to faith 25 CHAP. VI. The vse that is to bee made of this that God hath giuen the commandements both of the Law and Gospell for the attaining of eternall life 39 CHAP. VII How men may be mistaken in this poynt of their beleeuing with the vse thereof 53 CHAP. VIII How faith is discerned and the true being thereof made manifest both to the beleeuer himselfe and to others 73 CHAP. IX What remedie there is for the weake in faith And withall the excellencie of faith is declared with the practise or vse to be made thereon 86 CHAP. X. Two things propounded first the differences betweene sauing and sauelesse faith and how farre a reprobate may goe in faith Secondly the notes and properties of true and precious faith and here the maine difference is entreated of 95 CHAP. XI Of the speciall differences in the principall graces appertaining to faith and first of the first grace which is knowledge with the vse that is to be made of the difference herein 104 CHAP. XII The second difference which is in their
teÌ„perance patience brotherly kindnes the like as Peter counselleth that so as they might neither be idle nor vnfruitful so these things being in theÌ„ and abounding they may become sure they shall neuer fall Their danger of perishing for want of knowledge is not for want of literall theoricall and speculatiue knowledge but for want of liuely effectuall practicall knowledge their Rom. 6. 23. Psal 125. 5. Psal 9. 17. Heb. 12. 14. minds are inlightned sufficiently in generall to know that the reward of all sin is death that all workers of iniquity must perish that the wicked shal be turned into hel and all the people that forget God and that without holinesse no man shall see God but I feare many are â—eceiued in this point who know much otherwise to thinke that there may be virtutis niâ—ium men may be too precise and too strict in their holines and in that they dreame of a greater libertie and make larger grants licenses to themselues to continue in their sinnes then they can find warrant for out of Gods Word and yet hope for all that to come well enough to heauen And others when they see them that are learned so to take liberty and so to liue they follow after without either feare or wit as we vse to speake holding it for a principle that tutum est errare authoribus illis these men say they know as much as the best if they knew they might not doe it they would not doe as they doe if such men erre we dare at a venture erre with them for company If there bee any thing hidden kept secret from men in these knowing and vnderstanding times wherein the world and age we liue in may be said after a sort to bee as full of knowledge as the sea is of water it is in things not so much appertaining to the information of mens minds as to the reformation 2. Cor. 4. 4. of mens manners the god of the world so blinding the eyes of the most euen among them that are professors of the faith that the light of the glorious Gospell though it shine clearely enough to make known this whole matter yet it should not shine vnto them to let them see how absolutely necessary it is to the attainement of saluatioÌ„ for al that nameth the name of Christ to depart from al maner of 2. Tim. 2 19. iniquity and so to be changed and throughout sanctified as not to rest with Agrippa in being almost or halfe perswaded Acts 26. 28. 29. to leaue their sinnes and reforme their liues but wholly to be like Paul and altogether of his practice who bestowed labour vpon himselfe for the taming of his body 1. Cor. 9. 27. and bringing it vnder lest by any meanes when he had preached to others he himselfe should be a cast-away That which was a secret in Dauids time or whosoeuer else it was that made the Psalme for the Sabbath is still a secret to this day vnto men of the like fashion that is an vnwise or brutish Psal 92. 6. 7. man knoweth not neither doth a foole vnderstand this that all the workers of iniquitie euen when they flourish most shall be destroyed for euer and that many who know Christ to professe him and know Christ to preach him yet shall not be knowne of Christ in that day of his appearing Matth. 7. 22. but be sent away with this answere giuen them Depart from me I know you not and all because they haue been workers of iniquitie and then they shall though too late see their owne folly in the end and how much for all their good knowledge that in other things they haue had they yet haue been deceiued in this when they shal haue cause too iustly to complaine that destruction and Rom. 3. 16. 17. vnhappinesse haue been in their wayes and the wayes of truth they haue not knowne Let men haue what knowledge they may if they faile in obedience to Gods commandements there is not a dramme of sound wisdome and sauing knowledge in them at all as the Lord speaketh by his Prophet How doe you say we are wise and the Law of the Iâ—r 8. 8. 9. Lord is with vs they haue reiected the word of God and then what wisedome is there in them That was good learning Seneca ep 95. which a HeatheÌ„ Philosopher could say was the learning and wisdome of old time which taught nothing more Iob 28. 28. then what was fit to be done and what to be left vndone Now we are taught more how to dispute well how men were much better though not so learned now men since they are growne more learned haue left of to be so good Of all learning it is the best learning truly to know God and feare him the feare of the Lord being true wisedome and the departing from euill being the best vnderstanding according to that which the Psalmist speaketh that a good vnderstanding Psal 111. 10. haue they that doe there-after and the praise thereof will endure for euer If any desire to know how with all their other knowledges they might come to know this last and of all the rest the best and most needefull point of knowledge namely so to know Christ as there withall to know also that all that are in Christ and looke to bee saued by him of necessitie must bee new creatures and purge themselues as he is pure let them with prayer and Psal 25. 9. holy meditation learne in humility the way of liuing wel in learning it let them obey it and in obeying they shall still learne it better as our Sauiour himselfe hath promised to them that will doe the will of his Father And so much Iohn 7. 17. 8. 31. 32. let be said concerning this point of the difference of the knowledges that may be discerned and found to bee among men CHAP. XII The second difference which is in their laying hold of Christ for saluation Question BEside knowledge you haue shewed there must be also a laying hold of Christ with a perswasion that God will be fauourable to vs in and through him and for as much as in hypocrites these also may seeme to be found as well as the knowledge of Christ I pray you shew what difference may be put betweene the apprehension of Christ for saluation by a true beleeuer and the perswasion he hath of obtaining saluation by him and that which can bee found in one that is not currant nor sound in his beleeuing A. The one layeth hold of Christ in imagination and Diuers apprehension of Christ conceit onely and therefore is neuer the better the other in truth and certaintie and so vndoubtedly becommeth saued thereby The apprehension of Christ by an hypocrite in his owne imagination is but as the holding of an Angell of gold in the hand of one that is deceiued by a Iuggler that hath his senses
neede so requiring yet neuer can it wholly be lost from them nor finally faile them for altogether but so is it found in the end to be restored againe with aduantage vnto them as that for their single sorrowes they haue double ioyes giuen them yea such ioyes as Peter calleth ioyes vnspeakable and glorious at what time they shall see cause to reioyce in their portion They may by their sinning against the Lord and by the prouoking of his anger against them haue the feeling of this ioy kept from them for a long time and their desired comforts so long withholden as may make their hearts to feare and to faint within them but as the Prophet Habakuk counselleth and Hab. 2. 3. giueth direction though it tarrie a little yet let them waite and hope vndoubtedly to finde it againe for certainly in the end it will come and it will not stay long and then the desire once so accomplished will much more delight their Prou. 13. 12. 19. soule and though they haue tarried for it long yet that will be verified vpon them at the last that the patient abiding Prou. 10. 28. of the righteous will proue gladnes in the end Though then the ioy of the faithfull may not be felt for a time yet is there no feare but it will be found againe afterward for their ioy is such ioy as is euerlasting in respect of the grounds thereof and which being giuen thē by Christ according to the promise he hath made none shall for euer be Ioh. 16. 22. able to take it from them any more The sun-shine of Gods fauour may for a while be hidden out of their sight but then as the Lord himselfe hath promised that though for a moment in his anger he hides his face yet with euerlasting Isai 54. 7. 8. mercie hee will haue compassion on them againe and turne their shadow of death into a most bright and chearefull morning Amos 5. 8. The ioy of a temporarie beleeuer how great soeuer it may seeme to be for a season yet as the seede sowne in stony ground it cannot be kept from withering in the scorching heate of hot persecution because it wanteth depth of earth and good ground to roote it on as not being Mak. 4. 17. grounded either vpon any stable assurance of Gods vndoubted Temporary ioy withers loue and rich mercy vnto him or vpon any good stedfastnes of his own loue to God back againe in thankfulnes for the same as who for that loue of God wherewith he seeth God to haue first loued him in Christ Iesus should bee made so farre to forget himselfe and to prize Gods glorie as for Gods cause to be found willing to carrie his owne life in his hand and to hazard the exposing of himselfe to any danger that may happen but rather raised and being grounded vpon some worldly some selfe and by-respects which failing and not falling out according to his owne reckoning and expectation then is his ioy also gone and he as much altered as if hee had neuer been the man The ioy of an hypocrite vanisheth quite away and commeth to nothing in time of tribulation How triumphing soeuer he was found to be before in his great reioycing yet when persecution and fierie triall doth come he groweth then to be most heartlesse and crest fallen of the sudden whosoeuer dare shew himselfe in presence then he will be sure to play least in sight at that time And no marueile though an hypocrite bee but a coward for what hath hee to trust vnto that might make him bold in whom nothing is sound and right as it should be who hath nothing but shewes in stead of substance And who will marueile if such a one being false to God though his heart deceiuing him hee proue false to himselfe also and if wanting such faith as is only able to giue him the victorie he be ouercome of feare that causeth him dastardly to flie the field and turning his backe vpon his enemies to runne the countrey Such kinde of persons whose faith doth so faile them and whose hope is vnsound in the time of trouble and aduersitie are like a man that is in the wilde sea in time of a storme without anchor or cable without mast or saile or any tackling to make shift with and helpe himselfe by who hauing no meanes left vnto him to vse for his succour and reliefe in time of such distresse as one dispoiled of all things but the expectation of death only what else can he looke for but to perish in that storme without all hope of any possible escaping These kinde of persons as they are left faithlesse so are they made hopelesse when they see their case to be thus helplesse and therefore ruine and vtter confusion must needes be their last end But the ioy of a true beleeuer as it hath better rooting True ioy lasteth and is grounded vpon a better foundation whence it springeth vp and taketh the beginning so is it of a more firme and fast abiding standing vnmoued what time the other is not onely shaken and wholly cast downe and then flourishing and seene still to grow greene when the Vinesoit vulnere virtus other not being able to abide the heate of persecution becommeth so sulged and blasted and so withered away as it wholly fadeth and in the end is quite brought to nothing The ioy of a true beleeuer ariseth and groweth out of faith which is vnfained whereof Christ is the author and the finisher and the holy Ghost is the worker and the framer of this blessed worke planting faith in the good ground of an honest heart and causing this ioy to spring out of that flourishing plant as the most sweete and pleasant fruite thereof for it is called the ioy 1. Thes 1. 6. Gal. 5. 22. of the holy Ghost and it is numbred among the fruits of the spirit Faith is the sure ground of this ioy from whence it springeth while by faith wee are perswaded of the loue and fauour of God towards vs in and through Christ Iesus into whom we being grafted and planted by our beleeuing doe come so to finde our selues to haue a most happie and ioyfull being in him which causeth vs not only to haue some ioy and reioycing but our ioy is made Ioh. 15. 11. full in him for there is no want in Christ but enough to be found for the making of our ioy full euery way for the fulnes of the Godhead and of all goodnesse is and dwelleth Coloss 1. 19. Ioh. 1. 16. in him that of his fulnes we may receiue euen this fulnes of ioy and of spirituall and heauenly consolation which he Ioh. 16. 24. himselfe willeth vs to seeke by prayer for to obtaine And so is the heart of the beleeuer filled with this ioy of the holy Ghost by Christ Iesus our Sauiour as it is more then the world or all the
deepe dissembling for will not wee thinke a man did mock vs if he should thank vs when we do him no better pleasure then thrust a knife through his cheeks so is it for men to thanke God when hee smiteth them with his plagues and thrusteth them in with the sword of his scourges and fearefull iudgements except they found that they were sanctified vnto them and that they did them good by letting out the impostume of some great corruptions that lay ranckling in their soules whereby they are now like to haue better and more found health for euer after If God shall by any meanes shew to a man at any time what benefit his sicknesse shall bring vnto him and what is the good that he shall reape out of his troubles and his affliction that thereby as the Lord speaketh by his Prophet The iniquitie of Iacob shall be purged Isai 27. 9. and this shall be all the fruite thereof to take away his sinne he hath then cause indeed to be thankefull and chearefull in his trouble but for a man to reioyce against his conscience and contrary to that he feeleth cause for is but to reioyce in playing the hypocrite for he neither is nor can be soundly merry at the heart in such a case This is as if a man should be seene to goe leaping and reioycing to the gallowes when he is to suffer not for a good cause but as a malefactor euery one knowes that is a cause of sorrowing and mournefull heauinesse and not of reioycing and they to be pittied and not to be enuied that are seene to doe so As therefore many doe feare where no cause of feare is so yet there are more that reioyce where no cause of true ioy is The Lord hath promised to make the hearts of his seruants glad and ioyfull in the house of prayer Isai 56. 7. Gods faithfull seruants they are and may be merry but they onely take comfort in that which is matter of true reioycing indeed the other like them that are sicke of light frenzies laugh at their owne shaddows and at their owne fancies and vaine conceits To conclude then this matter also hypocrites and temporary beleeuers may haue in outward shew and appearance the like for a time that haue true beleeuers though neuer any such ioy as can be found to bee in like manner true for the sinceritie of it or in like degree pure without other mixture for the soundnesse and simplicitie thereof as is theirs Their ioy is neither of like measure for fulnesse nor of like soliditie and firmenesse for continuance Their ioy therefore may rather be said to bee like then any way equal to the ioy of true beleeuers which is the onely true ioy when all is done all other being but counterfeit in comparison of the same which being compared together in respect of those sundrie dimensions that seuerally before haue been expressed and which haue in like manner betweene themselues been apart considered thereout so plaine a difference will be made to appeare betweene them as is betweene truth and falsehood betweene that which is most sound and that which is but meere seeming and in bare shewes alone We had neede therefore to looke well and to make sure worke that we desiring to haue comfort and ioy of heart wherewith to be made glad may haue of that ioy that is true indeed because we can haue no other witnes of our hauing therof but only our owne selues neither any other to helpe vs to consider of our owne estate in this behalfe how it standeth and fareth with vs in this thing then our owne selues alone so as we shall be but euen plaine cosoners of our selues if we be deceiued herein CHAP. XXVI The fifth maine difference betweene sound beleeuers and counterfeits is in their repentance and how farre hypocriees may proceed therein Question THere haue bin shewed many plaine and cleere differences betweene the 1. knowledge of Christ that men haue and betweene the manner of mens 2. apprehending and laying hold of him for saluation as also betweene the 3. perswasion and assurance that men haue of obtaining life and saluation in Christ by meanes of such their laying hold vpon him and lastly betweene the 4. ioy following thereupon which may be found in those that are but hypocrites and temporary beleeuers and in those that are vnfained in their faith and true beleeuers indeed It remaineth that forsomuch as you haue shewed in all that haue true faith indeed there must be found wrought together with all these graces bâ—fore going a sound and thorough reformation of life to follow after and for euer to be maintained and continued in to the end And that hypocrites can as well counterfeit this as any of the rest that you likewise doe now shew some prognant and cleere differences whereby the repentance of a true beleeuer whose faith is vnfained may be found to differ from the repentance of an hypocrite that is alwaies hollow at the heart and vnsound in his faith A. Repentance among other the graces of Gods spirit Repentance giuen to such as shall be saued being one of the vitall parts of the body among other the members which cannot be wanting if wee would haue life well to remaine repentance being called repentance vnto life and being in some sort as necessarie to be had as is true faith it selfe which cannot be true except this be accompanying of it and therefore they are many times ioyned together in the Scripture and both by Iohn the forerunner and by Christ himselfe that followed after the one of them is as well commended vnto vs as is the other Repent say they and beleeue the Gospell This therefore being a grace absolutely needfull for all and which all seeme to be desirous greatly to obtaine there are none that will beare themselues more bold vpon it and that will presume further vpon their vndoubted hauing of it then those that are most without it and are furthest from all likelihood or possibilitie of euer obtaining it those are hypocrites and counterfeit beleeuers of whom our Sauiour Christ saith their portion assigned to them is to be with the diuell and his angels shewing that of all others there is least hope of their being euer brought to sound repentance that so finally they may be saued for he saith that harlots and publicanes are neerer vnto it then are they and therefore sooner shall be saued as who shall before them enter into the kingdome of heauen And yet none will make a more fairer shew of being indeed humbled and of earnestly repenting then will such There is no externall action requisite to be done by him that is truly penitent How farre hypocrites goe indeed which they will not performe and that in outward appearance to the full they will faile in none of the parts that doe belong to the humbling of the outward man and bringing downe of the body though it it were
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
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 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
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
hold him abiding in vs as the earnest Ephes 1. 14. of our purchased and promised inheritance and as a pawne and gage left with vs in our hand neuer to be taken away till we come to haue the full bargaine It is he that is the Spirit of adoption that imboldens vs to crie Abba Father Rom. 8. 15. 16. and makes vs to know God to be our Father testifying to our spirits as a most true and faithfull witnesse that we are his children So that all the sound comfort which at any time we haue wee may well father it vpon him and this ioy of our saluation may truly be said to be the ioy of the holy Ghost and not our owne And a the ioy of a true beleeuer surmounteth in height the others ioy in respect that it is more highly descended as that which commeth from aboue and is giuen him of God and wrought in his heart by his spirit the others ioy hauing no higher descent then to be descended of himselfe hee heing the father of his owne ioy which being but a bastardly ioy it is all the while but a bastard of his owne breeding so in this respect also that it reacheth higher then the others doe which resteth but in himselfe as from himselfe it tooke the first beginning but this reacheth vnto God that first gaue it and first instilled it True ioy reacheth to God into the heart that is so replenished with it and therefore in right it ought to returne from whence it came neither can it euer find any full contentment or satisfaction elsewhere till it bee got to him as being the truest and most perfectest obiect it can possibly finde euer to respect and to seate and settle it selfe vpon but when the ioy of a true beleeuer is extended vnto God and is once fastned vpon the happy fruition of him there hath it all satisfying and full contentment indeed there findeth he enough to make his ioy full yea more then heart can thinke or euer wish to haue may there be found and abundantly to bee had for in the presence of God thtre is fulnesse of ioy to be had and Psal 16. 11. that for euermore A true beleeuer hath indeed great ioy in the assurance he hath of his owne saluation howbeit not so great ioy in his saluation as in his Sauiour himselfe that hath saued him that he now knoweth God to be his God that God himselfe is for him and that God is with Rom. 8. 31. him for so he need not care who possibly can be against him and that he knoweth Christ himselfe to bee his Sauiour that hath loued him and giuen himselfe for him apprehending Gal. 2. â—0 him assuredly to be his owne for now hee knoweth he hath not onely saluation as a streame flowing out of him but in hauing the Sauiour himselfe he hath so the whole fountaine of saluation it selfe to be his owne And therefore a true beleeuer if hee should expresse his ioy in singing he would sing the song of Marie the blessed Virgine My soule doth magnifie the Lord and my spirit Luk. 1. 47. reioyceth not so much in my saluation as in God that is my Sauiour for though other things may cause ioy to Gods seruants yet God himselfe is their exceeding ioy and Psal 43. 4. the gladnesse of their ioy as the Psalmist speaketh And doubtlesse if God and our selues his glory and our saluation could not both be respected and regarded together but the one must be forsaken that the other may bee followed and the one left yea hated that the other may bee loued a good Christian and faithfull seruant of God would according to the precept of Christ labour to deny Luk. 9. 23. 14. 26. himselfe yea to hate father mother and his owne life to to follow Christ or else he were not worthy to be his disciple and according to the practice of Moses and Paul shew the naturalnes Exod. 32. 32. Rom. 9. 3. of their loue how mucb they stand affectioned to God and to his glory in so much as in respect of the pretious and high account they haue God and his glory in they would not sticke to set behind and vnder-valew the regard of themselues and their owne saluation more desiring that God should bee glorified then their owne selues saued If a true beleeuer can find his name to bee written in the booke of life and that the lot is fallen vnto him as that hee shall now share with the rest in that inheritance which is prepared for the Saintes in light hee worthily may and indeede ought to reioyce therein for so doth our Sauiour will his Disciples to reioyce in this that they knew their names to be written in the booke of life and hee may vpon good cause sing with Dauid The lines are fallen to me in a faire place I haue a goodly inheritance But all this cannot giue him the like contentment nor make his ioy so full as when hee knoweth that the Lord himselfe is become his portion for God being our God and Christ our Sauiour in hauing him to be ours all is ours and giuen vs with him And this was that which Dauid seemed most of all to take his greatest pleasure and chiefest delight in by his often repeating of this that the Lord himselfe was his saluation and become his ioynter and happie portion and though the lot did otherwise fall out wel and happily for him yet he acknowledgeth that it was God who maintained that lot and caused Psal 16. 5. it to fall out so as it did that be might shew if the lot was to be loued and liked of by him how much more he that caused it who ordered that lot and maintained it in that sort as he might haue it and enioy it was aboue all to be loued and liked for it teaching all good Christians by his example and practice that if they doe greatly account of their saluation and ioy much therein that they doe farre more highly account of God himselfe that is the God of their saluation and hath freely bestowed it vpon them that hee may haue the loue and ioy of their hearts principally and aboue all things else to bee most delighted in Dauid had many preferments in earth hee had good euidence also to looke for something in heauen as well as another his owne heart did often affoord him much comfort when he desired but to haue those ioyes againe restored vnto him that he was wont to finde and yet there was nothing in heauen nor nothing in earth that he desired to haue besides the Lord and in comparison of him yea hee esteemed more of hauing the Lord for his portion then of all the comfort his heart could affoord him for his flesh did often faile him and his heart would also faile him much but God failed him neuer but became Psal 73. 25. 26. the strength of his heart when
these respectes or it may bee for them altogether doth the Lord suffer many and some of his most worthy and excellent seruants too to haue beene ouertaken with many infirmities yea sometimes As the mightie power of God in the beginning of the world did appeare in bringing light out of darkenesse and shall appeare in the end of the world in bringing life out of death so doth the same mighty power and wisdome of God daily appeare in bringing good out of euill with very grosse and grieuous sinnes yet alwaies so ordering and disposing of euery thing as hee that is seene daily to bring light out of darkenesse neuer hath failed to bring good out of all their euill and such good as hath been for the very good of those his seruants themselues that haue done all that euill and made to the high honour and glory of his owne Maiestie who is so good in himselfe as he is goodnesse it selfe and maketh all things good that he medleth with and is wrought by his hand This is and hath been the Lords owne and onely doing and that from the beginning and worthily may it be accounted marueilous in our eyes In the first sinne that euer was committed by man how wonderfull hath been the Lords working therein to bring so much good out of that great euill as vnto all Gods elect and redeemed in Christ their case is now made farre better then euer it was farre happier and farre surer then either it was or would haue been if to this present Adam had kept his standing and should still haue kept his foot from slipping or stepping amisse The Lord we know hath turned Adams fall to his higher rising and his dangerous slipping to a more sure standing in so much as not praising the euill but him that bringeth good out of euill wee may say with that reuerend Beza Oh happy fall which hath brought vs higher Oh most happy darkenesse without which this truly Serm. on Cantic cap. 2. group light had neuer appeared vnto vs. After this manner hath the Lord still for the one improued the falles and foiles of his seruants euer to their more good Dauid that fell so foulely and committed so grosse and so hainous a sinne that gaue him cause to think of washing and cleansing himselfe from such filth and pollution that made him seeme loathsome euen in his owne eyes was brought by meanes thereof to goe ransack his whole life and search out all his other sinnes vntill he came to the gaging of the very belly and wombe of sinne where it first had the conception and from whence originally it first tooke his beginning and did first of all spring and that he crieth out on and bringeth it forth doth disgrace himselfe therewith confessing vnto God that beside that great sinne that he had now committed he saw himselfe to be an vncleane creature ouer-run with a contagious leprosie of sinne all ouer and that from his conception so as his falling into that one great sin became a meanes of his going in hand with the labour of getting himselfe washed and cleansed not onely from that but from all the rest of his sinnes euen his birth sinne and all and that not slightly but earnestly with a thorow rinsing and rubbing of himselfe till hee might become as cleare as the glasse and as white as snow Psal 51. 5. 7. Many are conceited of themselues and of their owne strength taking no notice of other filthinesse of the flesh and spirit or corruption of sinne that is within them so long as they are kept from committing grosse and enormious iniquities the Lord is faine therefore to giue them ouer and to leaue them to themselues that they may fall into such grosse sinnes as wherby their other hidden corruptions may break out and manifestly be discerned both to themselues and others how great it is There bee that will neuer thinke of thorowly repenting themselues nor of Ier. 4. 14. cleansing and washing their hearts from wickednesse that they may be saued vntill they be tumbled into some such puddle as Dauid was and bemired with such filth and then of force they are driuen to it and made to set hand at once to that worke vnlesse they care not to see themselues perish for altogether Thus the Lord is faine to make of the poison of some grosse sinne an antidote against the poison of other lesser sinnes which of themselues are baneable enough if they be not in time expelied and purged out to kill euery soule in which they are retained that so there may be a ridding away of all by a generall repenting for all though the going in hand with such repentance was at the first occasioned by one And thus we may perceiue how as the Lord is said to punish sinne with sinne in the wicked so he knoweth how to cure sinne Sinne cured by sinne by sinne in the godly so making their sinnes as well as all things else to turne to their good Looke but vpon the strange cure of that one sinne of pride which is a sinne as high-borne as any other and spreadeth out it selfe as far the whole race of mankind being either more or lesse infected Pride and tainted with the same This sinne will liue when other sinnes shall die and will raise it selfe vp out of the ruines of them all which is more to be feared among vertues then found among other vices it is the verie venome of vertue and as a spreading cankar or gangrene hauing once gotten to bee fastned vpon the body of vertue it neuer leaueth vnlesse it be the more timely cured till going from ioynt to ioynt it hath weakened and ouerthrowne that whole body how beautifull soeuer it were otherwise and goodly to looke vpon This is the greatest enemy to vertue that it hath as that which hath vertue euer in chase and still is dogging it at the heeles The Apostle himself after his high aduancement and abundance of reuelations giuen him when he had been wrapt vp into the third heauens was not exempt from the perill therof nor from the danger of the hot pursuit and assailement thereof as which was ready to set vpon him if helpe and aide the sooner had not been sent the messenger of Satan therefore was faine to bee sped out apace to stand Paul herein in some stead who fell to beating and buffeting of him 2. Cor. 12. 7. and brought him so low as he was euery way vnsitted for any manner of pride to set vpon him or once to meddle or make any whit at all with him but was faine to leaue him as it found him And so by one enemie he was holpen out of the hands of another enemy euery way as bad as hee Though Satan sending his messenger aimed at nothing lesse then at such an end but God that ouer-powreth Satan and ouer-ruleth in all things would haue it so come to passe But what is the cure of this
others that place is most pregnant and cleere for this purpose where the Apostle writing to the Romans saith that being iustified by faith we not onely are at peace with God but also reioyce euen in tribulation Rom. 5. 3. knowing how many waies tribulation bringeth benefit and profit vnto vs as he there sheweth the particulars Indeed tribulations in themselues are troublesome and doe much trouble Gods children being as needles in the flesh which make men restlesse but if they were rightly considered of vs and the great benefit well valued that might be reaped by the same we should not need to be so troubled with them as wee are but should finde and perceiue that when they doe befall vs they bring no hurt at all vnto vs though a number as if they were venome are seene to flie from them if things were rightly taken as they ought to be we should soone see that the hand of God when it were so laid vpon vs were not a destroying but a deliuering hand not put forth to thrust vs frō him but a hand reached out to draw and pull vs more neerer vnto him and that as Gods iudgements are iust vnto all so vnto vs in particular it is of very faithfulnesse that he Psal 119. 75. causeth vs to be troubled who otherwise had been like to haue perished in our sinnes if troubles had not medicined vs to pull vs out of them againe If God will euer recouer a people that haue falsified their faith and broken couenant with him hee must take that course which he told his Prophet he would take with the backsliding people of the Iewes namely cause them to passe Ezech. 20. 37. vnder the rod and so bring them into the bond of the couenant againe The Lord by manifold afflictions vseth to nurture and schoole his children partly to preuent sins 1. Cor. 11. 32. Icr. 31. 18. to come and partly to humble them for that which is past The Lord is faine sometimes to put his children into the salt brine of afflictions and long troubles thereby to season them and to sweeten them and to sucke out from them the most stinking and rotten corruptions that doe breede in them that he may the better preserue them safe vntill his last comming It is well obserued by one that the euils which men call euils are helpers vnto good men to doe good withall and furtherers of them in the exercise of vertue As pouertie serues well to bridle Basil their lusts basenesse serues to humble their pride sicknesse to meeken their stoutnes and all manner of incumbrances to driue them vnto God Sicknesse and disease doth many times proue to be wholesome medicine vnto life for the making of it to be led much better when soundnes of health doth contrarily proue often the greatest sicknesse to the soule to make it much worse and to bring it at the length to eternall death Men vse to gather acquaintance of other neighbours and familiars by liuing long and conuersing much together with them but how long soeuer wee haue liued with our selues wee hardly can gather any good acquaintance with our selues or come to know our selues till wee haue been taught it in the schoole of affliction the rod of God is that which sendeth vs home to the house lodging and priuie chamber of our own heart example in Manasseth 2. Chron. 33. 12 who learned the way into his owne heart out of the dark cold prison lying in fetters and chaines which he could neuer learne sitting in his throne and glorious palace So the prodigall sonne being at home in his fathers house hauing the companie of ciuill men knew not himselfe but when all was spent hauing the companie of swine and beasts he was led into himselfe and began to know himselfe and to know then that hee was not at home Luk. 15. 15. 16. 17. when hee was at home but his troubles brought and made him to come to himselfe againe as the Scripture speaketh and so to be in his right minde for before hee was one besides himselfe Which things and the like being well considered may iustly cause vs not onely to bee comfortable and chearefull vnder our troubles but much thankfull for them as being true tokens of Gods fatherly loue for if wee should want them we were bastards and Heb. 12. 6. 8. not sonnes and as needfull promoters of our holinesse and better sanctification for God in chastening of vs aimeth at our profit that hee might make vs pertakers of his holinesse that wee might be holy euen as himselfe Heb. 12. 10. is To conclude then this point also as touching troubles befalling a good Christian which seeme euer to bring with them causes enough to hinder their holy reioycing and not to descend to any more perticulars but to muster all troubles together manifold and after a sort infinit and innumerable though they be and for an ouerplus of store for the making the heape the greater to put and to ioyne vnto them all other things also that may happen and befall to a true Christian during his whole life time I doubt not but a wise and vnderstanding Christian may be borne out if hee in some one or other respect should finde cause of some ioy in euery thing and of his holy reioycing in the Lord for his most gracious and most wise dispensation of all things that any way doe concerne him My ground and warrant for so saying is in that remarkable place and speech of the Apostle in his writing to the Romanes which for the great light and comfort in this behalfe that it doth giue foorth shining gloriously vnto vs out of the firmament of the Scriptures seemeth among other places of Scripture to be as the morning starre shining out of the midst of a cloud yea as the passing brightnes of the Sunne it selfe that lighteneth all things when the full and perfect day is come which to bee but remembred by vs is as the sweete smell of perfume and of the most aromaticall spices which haue power in them to comfort both heart and braine and which to be spoken vnto vs is as the sweetnes of hony in the mouthes of all men namely we know saith the Apostle there that all things worke together for good to them that Rom. 8. 28. loue God As if all things did conspire together in one to lend their common helpe to further this one and onely worke to see and take heed together that nothing more or lesse be done by any thing but that which may be for the most certaine and vndoubted good of a sound and true Christian as if they were all sworne to be true vnto him herein and were in such perfect league and friendship with him as could not be broken at any time yea and as if euery thing were so willing hereunto as al might be seene prest so chearefully to bestow their labour and take paines about this
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