not bee well regarded of him Why say they haue we fasted and thou seest it not Isa 58. 3. why haue we afflicted our soules and thou takest no knowledge of it And our Sauiour Christ telling vs of such sort of men how it will bee with them in the day of iudgement bringeth them in before vs comming to heauen gate as though they were in hast and calling earnestly to haue the gate opened vnto them as maruelling they should be let to stand without so long crying Lord Lord open vnto vs haue not we prophesied in thy name and Luk. 13. 25. 26. 27. hast not thou taught in our streets vnto whom for all this it will be answered depart you away I know you not yoâ— haue been workers of iniquitie Though the worke of prophecying and so of hearing reading praying fasting and the like were and are in themselues holy actions yet the doers of them not doing them holily may be workers of iniquitie for doing vniustly that which otherwise in it selfe were iust to be done Prayer and prophesying are spirituall Isa 1. 13. actions but they may for all that be carnally performed and so turned to sinne vnto them that are the doers of them He is an euill worker or a worker of iniquitie first that doth that which is in it selfe euill secondly that doth not that which is good being the good that he ought to doe thirdly that doth that which is good but doth it not well as doing it in some sinister respect of an euill mind vain-gloriously or hypocritically and the like And thus all that before haue been mentioned that temporary beleeuers and hypocrites may doe or possibly can doe not being soundly and sincerely done in such truth and vprightnesse as God doth require all is but lost labour that so is done and according to the prouerbe As good neuer a whit as neuer the better When holy things in themselues are thus hollowly done and in in so great hypocrisie by the doers of them the things which were otherwise most excellent are now most vile and whatsoeuer shewes they haue they are but beautifull abominations the fairest workes are then become the foulest faults and their best deedes their worst sinnes Things thus done by such deceitfull workers in their so doing of them they haue but marred as wee vse to say good matters in the handling and all that they haue so wrought euen in the working will crumble away as betweene their fingers and come to nothing They may deceiue others for a time but they will finde by wofull experience that they haue most of all deceiued themselues in the end that they haue toyled themselues in vaine and that they haue but wrought as in the fier which as quickly Habaâ— 2. 13. did consume it as they could worke it and bring it off their hand Hypocrisie is said to bee spunne vpon a fine thred but for all that it will make no good cloth nor garments that will couer them they may weaue it who that will but as the Prophet speaketh they shall weaue but the spiders webbe their webbes will be no garments Psal 59. 5. 6. neither shall they couer themselues with their workes Such builders as these that haue builded but after this fashion when they haue set vp all this goodly frame they may leane vpon their house as Iob speaketh but it will Iob 8. 15. not stand they may hold fast by it but it will not endure And because it is slightly built aboue it is as vnsoundly and vnsetledly founded below being set vpon so vnsteadie and so sandie a foundation when the raines shall descend Mat. 7. 26. 27. the flouds come and the windes blow and beate vpon that house it will all come downe and be ouerthrowne it will surely Iob 11. 20. fall and the fall thereof will be great Then shall the eyes of these men faile and they not escape and their hope shall bee Iob 18. 14. euen as the giuing vp of the Ghost Their confidence shall then be rooted out of their tabernacle and they be brought themselues to the King of feare Yea terrours will then for all this great boasting of strong assurance take hold of them as waters and tempests will carry them away by night The East wind will carrie them away and they shall depart and as a storme it will hurle them out of their place then will God cast vpon them and will not spare Iob 27. 20 21. 22. 23. though they would faine flee from vnder his hand men shall then clap their hands at them and hisse them out of their place as Iob doth thus speake time and experience will shew what manner of workmen these haue been the day will declare it and the fier will reueale it of what sort this whole worke is namely that they haue builded vpon a tottering and rotten foundation no better stuffe then timber hay and stubble and therefore all in the end 1. Cor. 3. 12. 13. will be consumed wholly ouerthrowne and brought to nothing On the other side the Spirit of God which is the spirit Sound builders of truth and leadeth vnto all truth hath a cleane contrary working in the hearts of true beleeuers who are said to be good and true in heart and such as in whose spirit Psal 125. 4. Psal 3â— 2. there is no guile like those worthies of the Tribe of Zebulon that came to Dauid to Hebron who are commended 1. Chron. 12. 33 to haue been men that were not of a double heart they are guided to doe that they doe with innocent Psal 24. 4. Psal 119. 1. 6. hands and vpright hearts not lifting vp their minds to vanitie nor swearing deceitfully but to bee vndefiled in their way which way so euer they shall walke still hauing respect to all Gods commandements In their behauiour Psal 101. 2. 3. at home to walke in the vprightnesse of their hearts in the middest of their house without setting any wicked thing before their eyes In their outward behauiour towards men or in the carriage of themselues towards God in his worship and seruice to follow the Apostles practice in endeauouring euermore to keepe faith and a good Acts 24. 16. conscience both towards God and man In their dealings with men to doe no ill to their neighbour to speake euery one Psal 15. 2. 3. the truth from his heart as children that will not lie in comming to serue God to cleanse their hands in innocency Isai 63. 8. Psal 26. 6. and so to compasse Gods Altar not as doe hypocrites to draw neare to God with their lipps when their hearts in the Isai 29. 13. meane while being remoued from him but so as they with Dauid say and professe euen vnto God as did hee O God Psal 57. 7. my heart is prepared my heart is prepared I will now sing and giue praise In giuing God thankes they awaken
and vnderstanding that doth discerne that which is seene and so the same obiect is both in the eye and in the mind at one and the same instant apprehended together the eye by looking on a thing becommeth one with it after a manner to looke then to Christ is after a fort to lay hold of him and such a kind of looking to him as causeth a distressed soule in greatest extremities to looke for helpe from him alone doth so affect him as it doth rauish his heart and in a manner ouercome him faith being the beautiful eye of the Church that woundeth the heart of Christ with loue to the same Therefore doth Christ himselfe will the Spouse to turne her eyes vpon him as Tremelius doth reade it which if she shall Cantic 6. 2. doe she shall euen lift him vp with great ioy and gladnesse after Tremelius reading to see her so to beleeue in him and to depend vpon him Now who would not bee glad to cast vp such an eye to the Lord as he might be thus delighted withall If this also seemeth to be more then well can be performed by them they being in their owne conceiuing as those that are past all hope of recouerie and as men that are alreadie dead yet seeing there is no name vnder heauen Acts 4. 12. that is giuen nor any other meanes in the whole World beside to be vsed by which any can be saued but only by the name of the Lord Iesus Christ our Sauiour Let them as knowing there is no other for them to rest vpon for saluation but vpon him him alone by some meanes or other get themselues to be rowled cast vpon him and let them not feare but that as the dead man that was cast into the Sepulcher of Elisha so soone as hee touched the 2. King 13. 21. bones of the Prophet he was made to stand vpon his feet and to liue againe so such being cast vpon Christ though they were dead yet should they surely liue there being Iohn 11. 25. infinitely more vertue in Christ that was crucified then euer was in the bones of the Prophet that was dead to reuiue and cause to liue againe all that are cast vpon him as seeking so to haue life from him Lastly if they bee able no manner of way to doe any thing to helpe themselues and further their owne saluation but onely desire to bee holpen and desire that they might be saued by Christ Iesus let them make of that desire keeping it and nourishing it and comforting themselues yet in this that God hath giuen them a desiring heart to hunger thirst and long after the saluation that is in Christ Iesus He that giueth them so to desire will also in due time giue them to haue the thing so desired onely let them waite for Christ his helping hand vsing the best meanes that possibly they can and let them keepe themselues within the compasse of Christ his walk where he vseth to come louing and resorting to the habitation Psal 26. 8. of his house and the place where his honour dwelleth that he may see them there And they shall find by good experience in the end that as our Sauiour going by the Poole of Bethesda saw that impotent man who had an infirmitie 38 yeeres and hearing him complaine of his vnablenesse Ioh. 5. 5. 6. 7. 8. to helpe himselfe and that there was no other that would helpe to put him into the Poole but while he was a comming some other was more ready to step in before him our Sauiour hauing compassion put no other taske vpon him but onely to desire to be made whole asking him if hee would bee made whole and so presently restored him to his desired strength againe willing him to take vp his bed and walke So doubtlesse these weaklings in faith that can do no more for themselues through their great infirmitie then desire to bee holpen and to haue saluation from him our blessed louing and most mercifull Sauiour who will not breake a bruised reede nor Matth. 12. 20. quench the flaxe that smoaketh beholding their great distresse and lamentable plight that they are in will be moued in pitie to relieue them And knowing that they are able to doe no more in the matter of beleeuing in him for their saluation then to desire they could beleeue better and depend more vpon him that they might be saued wil accept of such a desire in stead of the deed it selfe and as vndoubtedly saue them with such an earnest and true desire of beleeuing better as they shal euer be saued that beleeue best of all Q. In the description of faith which you made at the first beside the true knowledge of Christ and laying hold of him you ioyned therewith a comfortable perswasion also of the fauour and loue of God towards vs in and through him Doe you take it that this comfortable perswasion of Gods fauour towards vs as it is felt and perceiued by vs doth alwaies accompany true and sauing faith in Christ and that it is so necessary to the essence and being of faith as without it true faith cannot at all consist A. Not so but I take such a setled perswasion of Perswasion of Gods fauour Gods vnalterable loue towards vs in and through Christ Iesus to be necessary rather to the well-being of faith and euen to the finishing and perfecting of it when it is growne to the greatest strength and perfection that it can come vnto in this life then to the being of faith at all for to a higher pitch or degree of greater perfection faith cannot grow nor rise vp vnto so long as wee haue any being in this life euen then when it hath made the best proceedings and prospered most happily increasing with the increasings of God and hath runne through all the degrees that are set vnto faith in this life till the best and highest be attained vnto then for faith to settle the heart in a cleare full and vndoubted perswasion of Gods loue and fauour towards vs in Christ Iesus to bee so sure and vnchangeable as nothing shall euer be able to separate vs Rom. 8. 38. from the same againe like to that of the Apostles but that true faith may haue existence and being in the heart of a good Christian where such an vndoubted and comfortable perswasion is either very seldome or peraduenture neuer at all felt by the true beleeuer especially in such a degree of clearenesse and vndoubtednesse of assurance as had the Apostle may appeare first if we consider the first beginnings of faith with what great feeblenesse and imbecillitie it hath his being in vs when it is new begotten and as I may say first bred and borne lying in the swathing cloutes vnder as great weakenesse and with as little feeling and apprehending of the operation of God Coâ—oss 2. 12. in giuing it selfe being as doth the infant that is
as it were within them to consider them aright Expos in Psal children and shew to the generation to come the praises of the Lord his strength and his wonderfull workes that he hath done that they may make them knowne to their children and the children which yet are not borne may arise and declare them to their children that all may set their hope in God and not forget the workes which he hath wrought The workes of God saith the Psalmist are honourable and glorious to be sought out of all them that haue pleasure therein they are as scaling ladders that are set vp for vs euery where to climbe vp by them the better to see God and as bookes opened in which we may learne better to know them the dumb 111. 3. Psal 111. 2. 3. Psal 28. 5. Iob 12. 7. 8. 9. beasts if they be asked will teach man the fowles of the heauen will tell him the earth will shew him and the fishes of the sea will declare vnto him that the mighty God hath made them all Q. Touching the worke of the Creation which is the first worke of this kind wrought by God in the beginning what vse and practice are we to make of the knowledge thereof A. That seeing it is the Lord that hath made vs and Psal 100. 3. Rom. 11. 36. not we our selues and that of him through him and for him both we and all things else haue had our being we therefore endeauour by our selues and by all things else to bring glory to his name that so the Lord may Psal 104. 31. reioyce in his workes Often praying that prayer of Dauid Thy hands O God haue made mee and fashioned Psal 119. 73. me giue me vnderstanding therefore that I may learne thy Commandements Besides when we looke vpon the heauens the worke of Gods fingers the Moone and the Psal 8. 3. starres which he hath ordained and know that by the word of the Lord the heauens were made and all the host of them by the breath of his mouth When wee behold how the Lord hath sowen and garnished the heauens Psal 33. 6. with starres aboue and gloriously couered the earth with flowers fruits and all liuing creatures here below Iob 26. 13. we who are set in this world as vpon a stage to behold these things and admire the eternall power and Godhead the goodnesse and greatnesse and wisedome that is infinite of him that did so make them which Paul saith to be the inuisible things of him but by the creation Rom. 1. 20. are cleerely to bee seene And that as those that are astonished with this his worke full of wonders wee doe crie out with the Psalmist to the praise of him that hath done them O Lord how excellent is thy name in all the Psal 8. â— earth among the gods there is none like thee O Lord there is none that can doe like thy workes Psal 86. 8. Q. What vse may be made of the knowledge of the worke of the redemption of mankind and of the restoring of all things by the Messias and Sauiour of the world A. Thereby as the manifold wisedome of God is manifested and made knowne to Angels and to men so the exceeding greatnesse of the power of Gods might Ephes 3. 10. Luk. 1. 49. â—1 69. and riches of his grace and goodnesse especially to mankind is cleerly reuealed and ought freely to be acknowledged Ephes 1. 19. Ephes 2. 7. that was able and willing not onely to make all things good out of nothing in the first Creation but to restore that which was now become euill and therefore worse then nothing to a better perfection then it euer had in the first beginning a worke of greater difficulty then was the former God to make the first world spake the word and it was made he commanded and it Psal 33. 9. stood fast but the same Lord to restore the second spake many things did maruellous things and suffered vnworthy things euen things most heauie and grieuous In regard whereof this being done especially for mans saluation we may cry out with the Psalmist Lord what Psal 144. 3. is man that thou takest such knowledge of him and the sonne of man that thou makest such account of him and as Iob speaketh that thou shouldest thus magnifie him Iob 7. 17. and thus set thine heart vpon him and in respect of the Lord cry out How great is his goodnesse and how great is the beautie of his workes towards vs Oh happie the redeemed who is like vnto them a people that are thus saued of the Lord The knowledge also of our redemption should be as a double bond vnto vs to bind vs in duty vnto him that 1. Cor. 6. 19. 20 Luk. 1. 74. 75. Tit. 2. 14. hath so loued and saued vs by so great a deliuerance to serue him in holinesse and righteousnesse all the dayes of our liues who hauing been our Creator is also become hereby our Recreator that hath twice giuen vs our liues once out of nothing and the second time out of wofull destruction and most deadly damnation Lastly seeing we are bought with so great a price we August are not to make our selues so vile and so little worth as to sell our selues for a morsell of bread or a piece of siluer Ezech. 13. 19. Heb. 12. 16. to become slaues vnto Satan and seruants vnto sinne Q. There is yet another worke of God his daily gouerning ordering and disposing all things by his prouidence what vse may the knowledge thereof be put vnto by vs A. This may glad the hearts of all creatures in generall Mat. 28. 18. Ioh. 5. 17. 22. Ephes 1. 20. 21. 22. but especially of the redeemed to know that the Lord that saued them is the ruler of the world who sitting in heauen doth whatsoeuer hee will that his is the Psal 1 15. 3. Psal 22. 8. Ezech. 33. 11. Iob 7. 20. Psal 36. 6. power and his is the might and that the kingdome and the dominion is his who as hee hath made all things and giuen them life and being so doth hee not delight in nor desire the death of any but is said to be the preseruer of men yea vouchsafeth to let it be knowne to all that it is he that saueth both man and beast For this cause the Psal 97. 1. and 98. 7. 8. 9. Psalmist willeth all the earth to be glad of it yea not so much but the insensible creatures are called vpon to bee affected with it the sea is willed to roare the flouds to clap their hands and the hilles to be ioyfull together For since the Lord is king all may reckon vpon it that hee will iudge the world with righteousnesse and the people with equity This also may put courage and boldnesse into the hearts Psal 27. 1. of all Gods faithfull seruants not to feare what all their
enemies together the greatest mightiest and proudest enemies that they haue are able to doe against them no not what Satan himselfe the very prince of darknesse nor all the power of hell can doe against them since all these haue no power at all but as it is giuen them and so Ioh. 19. 11. giuen them as it is limited according to the good pleasure of his will at his word they are sent forth at his word they are called in againe hee ruleth ouer their greatest rage and maketh their maddest furic to turne to his owne Psal 76. 10. praise without him none of them all can lift vp hand or foot in all the world but through the greatnesse of his power they are all made subiect vnto him and for the glory of his Maiesty they all tremble and feare before him Psal 66. 3. if he will giue quietnesse none of them all can make trouble yea such is the Soueraignty and superiour command Iob 34. 29. â—e hath ouer them as that for the safety of Gods people out of the hands of them all euery faithfull seruant of God may come and pray before him as doth the Church in the Psalme Thou art my king O God command deliuerances Psal 44. 4. for Iacob The knowledge also of this may quiet our mindes in the greatest stirres that may happen in the world and the most disordered confusions that can be seene to fall out among men and cause vs with patience and in silence to sit vs downe waiting till wee haue seene the issue of them and what may be the end which God who ruleth by his power for euer and stilleth the noise of the seas the Psal 66. 7. and 65. 7. noyse of their waues and the tumult of the people will bring vnto them who in his infinite wisedome knoweth well how to make all things beautifull in time yea out of the fowlest facts the vilest and shamefullest deeds that are done by men so doth the Lords worke appeare beautifull to his seruants and the beautie of the Lord doth so shine out vnto them as they are not onely made glad in seeing his workes but to triumph in the workes of his Psal 92. 4. hands which they see him to haue wrought before them Lastly the knowledge of this that the Lord who is high aboue all nations doth yet humble himselfe to behold to care for and to order the things that are done in Psal 113. 3. 5. 6. heauen and 〈…〉 this should cause vs to feare before the Lord in whose hands are our liues and in whose sight are all our wayes so to rest in and be well contented with whatsoeuer in our whole life time in any sort shall happen as knowing that it is his hand that doth Iob 1. 21. guide euery thing CHAP. III. The Christians practice according to the knowledge of himselfe and his owne dutie and herein first of the legall Commandements Question SO much of the practice and vse we are to make of the knowledge of God himselfe and of his workes come now to shew the like vses that we are to make of the knowledge of ourselues and of our owne duties And first touching ourselues what may this serue vs instead to know that we were once made so happy creatures and so excelling in goodnesse A. For so much as it is the Lord that so made vs happie and not we our selues all the excellencie of that our estate serueth but to declare him to bee most excellent that first set vs in it and of whom we had it For if the heauens declare the glory of God and the firmament show his Psal 19. 1. handy worke which yet are but a part of the great world made by God of nothing man who is a creature so fearfully Ingens miraculum homa and wonderfully made and so curiously wrought in the lowest parts of the earth as he is alone a little world Psal 139. 14. 1â— Our soules and bodies are shops of his most notable works whe in himselfe and an abstract or modell of the vniuersall how cannot the glory of God much more shine bright out of him and the praise of his workmanship his wisedome his goodnesse and his greatnesse be more aboundantly in are wrought wonders and things neuer enough admired The Lord did mouid and fashion man a liuing image of his Deity shewed forth by a creature made so glorious as had the very character and image of God his owne glory put vpon it which the other neuer had Beside the glory of our first creation being so great who as touching our bodily substaÌ„ce were but creatures raised out of the dust and as touching our soules made something out of nothing though a diuine substance indeede Gen. 1. 7. of an excellent and happy condition puts vs in hope that these vile bodies of ours though they must returne againe to their dust are to be laid downe againe with dishonour in the graue yet shall be raised vp againe the second time to the fruition of a better perfection of glory in Gods kingdome and be made like the glorious body of the Sonne of God by the mighty power of him Phil. 3. 21. that once did so make them and that these sinfull soules of ours though now they be so laden pestered and poysoned with aboundant corruption as wee know not of any goodnesse at all that can be found in them shall by the same power not onely be freed from all this load and Rom. 7. 18. burthen of corruption but recouer againe the first if not a fuller purity and greater perfection then they euer had and be clothed vpon againe with a more enduring glory 2. Cor. 5. 4. that will neuer fade Lastly the knowledge heereof serueth to stoppe the mouth of euery man from complaining against God that made him for that he is now so lamentably sallen seeing God made him vpright but himselfe hath sought out that inuention that hath caused this wofull ruine Eccles 7. 29. Q. And what vse are we to make of the knowledge of our miserable estate into which we that were once so happie are now so plunged by the fall of Adam as that we all by nature are become the children of wrath one as well as another A. By this we are taught to acknowledge that thing which by our lamentable experience wee haue now learned and found to bee most true namely that no Iob 4. 18. 1. Sam. 2. 9. creature how glorious soeuer it be is able to sustaine and vphold it selfe if the hand of the Creator bee once withdrawne This serueth also to ouerthrow our pride to cast downe Rom. 3. 27. Ioh. 3. 3. 6. all our glory and confidence in our selues all boasting of our stocke and blood in nature how nobly soeuer wee bee borne since all are shut vp vnder this condemnation to stand vnder the wrath of God by nature and are
lees of fat things full of marrow of wines on Isai 25. 6. the lees well refined The Lord his table being furnished as the royall table of a King at the mariage of his Sonne Matth. 22. 2. with the sweete bread of the finest of the wheate euen the bread and manne of God that came down from heauen Iohn 6. 58. and with wine of the grape of a most noble kinde that is with the pretious body and bloud of our Sauiour Christ Iesus There are they so abundantly satisfied with the fatnes of Gods house and the Lord doth make them Psal 36. 8. Psal 65. 13. 14. so to drink their fill out of the riuers of his pleasures there that they cannot but bee merrie and much reioyce yea sing for very ioy of heart And the effect of their true feeding vpon this spirituall nourishment and of the comfortable refreshing they feele themselues to be cheared withall after they haue sucked and been satisfied with such hony combes of all Gods mercies as they haue found and plucked out of the carkase of that dead Lion of the tribe of Iudah doth as manifestly appeare in the carriage of their liues following which is sufficient to shew they haue fed in deed and not in phantasie while their spirits are found to be reuiued in them they waxing lusty and strong thereby fat and well liking and fresh in doing dutie and in bearing out their labour as strong men in Christ Iesus and the eyes of their vnderstanding so cleered and made lightsome to see their way and to vnderstand Gods will that they may know how to walke and please him as euer the effect of Samsons drinking of waters after his great thirst and of Ionathans tasting of hony after his great wearinesse was seene and perceiued in the refreshing of either of them thereby Of Samson it is said that his spirit came againe and he reuiued after his great thirst when once he had drunke of that water which the Lord caused to flow out of the hollow place of the iaw Iudg. 15. 19. with which he slew so many of the Philistims And of Ionathan it is said that when he and all the people were faint with much fasting his eyes were cleered and inlightened after hee had once dipped the end of the rod that was in his hand in an hony combe and putting it 1. Sam. 14. 27. to his mouth had tasted of the same Though a temporarie beleeuer may be said to apprehend and lay hold vpon after a sort of the promises of saluation and vpon the merits of Christ for saluation yet there is guile also in this for both it is vpon wrong grounds misapplying the promises and after a wrong manner more laying hold vpon the merits of Christ then vpon Christ himselfe and therefore laying hold vpon the streames and missing the fountaine whatsoeuer their comfort may be for a time yet their hearts at length are as the drie cisternes that want water because they are cut off from the fountaine and so their candle and the light of all their comfort is quite extinct and put out againe True beleeuers lay hold of Christ himselfe who is their life they apprehend him for their Sauiour and they finde saluation in him God hauing giuen vs life that life is in 1 Ioh 5. 11. 1. Ioh. 5. 12. his Sonne they that haue the Sonne haue life the true beleeuer hath Christ dwelling in his heart by faith they haue the fountaine of life and comfort in themselues and as Iohn saith they haue the witnes in themselues their comfort 1. Ioh 5. 10. Ioh. 7. 38. therefore is sure and it is lasting riuers of water of life slow out of their bellies they neuer are drie As the manner of their apprehending is faultie so the ends which they aime at in apprehending of Christ are not right They seeke to haue Christ and to haue his acquaintance and to be knowne to be towards him that they might bee honoured among men and the better thought on for the professing of him as Saul desired Samuels 1. Sam. 15. 30. companie and presence that thereby hee might the more be honoured before the people The most they seeke in sâ—eking to him is but themselues they wish with Baalam to die the death of the righteous saluation they would haue from him and that they catch at but Christ himselfe they doe not so much seaze vpon nor care so much to haue that either hee should be in them by the power of his death crucifying the flesh with the affections and lusts thereof or they be in him to become new creatures in him Their dealing herein is like to the dealing of theeues and malefactors who looke for no other benefit by a Parliament but to heare of a pardon neuer desiring to heare of any good lawes to gouerne better their liues they that minde to liue by theeuerie carrie such a minde The true beleeuers desire and seeke to haue Christ not alone in respect of their owne saluation but for the surpassing excellencie that is seene to be in himselfe they know him to be the chiefe of the choice of men yea to be the chiefest of tenne thousand and in himselfe to bee euery way wholly delectable and therefore their hearts are so affectionated towards him as that he and he alone is their only welbeloued his name is as sweete ointment powred out and therefore with the virgins they doe loue him and with the Spouse they runne after him seeking for him in euery corner because it is he whom their soule loueth and delighteth in yea with the Spouse they doe grow sicke of loue vntill they may enioy him In seeking Cantic 5. 8. him they seeke not their owne honour but that they might honour him and are willing to be subiect to him as to be saued by him and therefore renouncing all others they betake themselues only vnto him and say as it is in the Prophet O Lord other Lords beside thee haue had Isai 26. 13. dominion ouer vs but wee will make mention of thee and of thy name only They laying hold of Christ lay hold of him that laieth no hold of them they crie Master Master vnto him seeking and scraping acquaintance of him that renounceth them and wholly doth disclaime them bidding them depart from him for hee doth not know them they lay hold of Christ as Saul did of Samuel that tooke no delight 1. Sam. 15. 26. 27. â—8 in him but turned away from him as hauing no heart to abide longer with him he was therefore faine to offer violence to Samuel and to rend his garment though he got no more by it but to heare God had rent away his kingdome from him these rend and teare the Scriptures by mis-applying of them and all to pull Christ to them who cares not for them who shall get no more by that reading then Saul did by his for their names
then to himselfe for beyond himselfe vpward it truly and properly cannot be said to go it mounteth not so high as to reach vnto God aboue as vnto the most worthy and principall obiect that it can find to settle vpon and to solace it selfe and take delight in Such a one seemeth to haue a delight indeede and take some great pleasure in the fauour of God which hee standeth perswaded he now abideth in and which he holds by misapplying of promises and mistaking of grounds without all controuersie to belong vnto him Those fauours of God how slightly superficially or wtongfully soeuer they be laid hold vpon hee can well enough ioy in when once they are descended and come downe so low as they are found to light vpon him as he conceiues that now he may seeme to touch them and take hold of them reckoning without all faile to bee saued by them as well and as soone as the best Neither need any to marueile though they are seene to haue such a ioy for what reprobate is there that is so foolish that would not with that foolish prophet Balaam that was more blind and brutish then the dumbe Asse he rode vpon be ioyfull and glad if he knew he might bee saued at the last and share with the righteous in his latter end this differeth not much from the pleasure delight and contentment which a very bruite beast may haue the Hogge which hunteth after nothing more then to get his rauenous appetite satisfied seemeth to bee glad when hee can get vnder an Acorn tree greedily gathering vp the Acorns that fali from the tree and neuer leaues eating till he hath eaten his fill it is the fruit onely that he ioyes in as for the tree he neither cares for nor any whit doth looke after Much after this manner is the ioying of these kind of beleeuers they ioy in Gods fauours so farre as they may any benefit by them but God himselfe they little care for neither doe they so much delight themselues in him if saluation might fall to their lot they would leape and be glad but to haue the Lord himselfe their portion that doe they not so greatly desire nor so much reckon vpon The faith the loue the feare and ioy of such sore of men and all whatsoeuer else they doe proceede but of corrupt selfe loue whereby they loue their owne welfare their present and future good estate they desire Gods fauour and they ioy in conceiting that they shall haue it not simply for it selfe but in a by-respect either to escape some euill as Pharaoh desired fauour to haue the plague gone or to obtaine some greater good as Balaam that wished hee might be saued and Esau as prophane as he was could yet desire to bee blessed They pretend the loue of God when yet they loue him not for himselfe but in respect of his benefits as Saul loued God for a Kingdome The ioy then of this sort of beleeuers arising out of a wrong perswasion which they haue entertained into their hearts that they are in Gods fauour and are as well loued as any and therefore shall be saued with the best in the end is but a fruit of selfe-loue and therefore no fruite of faith but a fruit of the flesh which is wholly thus occupied about themselues for as it tooke the first beginning from themselues alone so endeth it in themselues and in no other thing that being the vttermost aime that it euer hath to respect their owne good higher then themselues simply it cannot be said to reach and further then to themselues properly it cannot be said to goe On the other side the ioy of the iust and righteous seruants Beleeuers ioy is spirituall of God who are true beleeuers indeed is fruite of a more noble off-spring and of a farre higher descent for it is said to be the fruit of the spirit and ioy of the holy Ghost Gal. 5. 22. 1. Thes 1. 6. It is spirituall heauenly and diuine like the wisdome that is said to be from aboue which is pure and pcaceable so doth this come from 2n high as being giuen of God and comming from him that is the Father of light euen the Father of mercies and God of all consolation hee that created all things of nothing in the beginning createth still the fruite Isaiah 57. 19. Isai 65. 18. of the lipps to be peace to his people it is he that createth Ierusalem a reioycing and her people a ioy He that is the heauenly Psal 97. 11. husbandman is he that hath sowne light for the righteous and ioy for the vpright of heart and in due time when this that is sowne shal once come vp and be ripe for them and they be come ready for it then shall they that mourne Isai 61. 3. Psal 125. 5. 6. in Zion haue beautie in stead of ashes the oyle of ioy for mourning and garments of gladnesse for the spirit of heauines then shall they that haue sowne in teares reape in ioy in the time of that haruest bringing not their armes full but their hearts full of these bundles of gladnesse that will make them reioyce with ioy vnspeakable and glorious This ioy of the faithfull is said to be the ioy of the Lord because hee is the onely author of it and it alone is giuen by him none can either take ioy or comfort for himself or giue it to another that doth want it if God doe with-hold it but on the other side if hee doe giue comfort and peace none can make trouble if he doe giue ioy none can take that away Nehem 8. 10. againe and this ioy of the Lord is said to be his peoples strength This ioy is so high and so heauenly as it is part of the kingdome of heauen and is the beginning of the glory that is to come this ioy it is part of the kingdome of God here which our Sauiour Christ saith to bee within Luke 17. 21. vs the Lord setting vp his kingdome in the hearts of his elect and ruling mightily there by his Word and by his Spirit Now this kingdome saith the Apostle consisteth not in meate and drinke but in righteousnesse and peace and Rom. 14. 17. ioy in the holy Ghost It is called the ioy of the holy Ghost because it is not so much our ioy as the ioy of the holy Ghost that moueth our ioy and causeth our ioy especially this ioy of our saluation to haue the assurance thereof and comfortably to stand perswaded of the loue of God towards vs and of his sauing mercies in and through Christ Iesus for it is he that is the Comforter that was promised Iohn 14. 16. 17 Ephes 4. 30. to be sent vnto vs it is he by whom we are sealed vp to the day of our redemption he is giuen vnto vs not alone to be with vs but to be in vs that wee may haue him remaining with vs and
that failed him and his portion for euer Like as they who to day doe beleeue and haue now the comfort of their saluation which they doe much ioy in to morrow may haue their faith so shaken that they cannot beleeue as they did before and so the comfort and ioy of their saluation for the time may be gone but God is the strength of their faith and the vpholder of their saluation for euer who himselfe is so faithfull as though they cannot beleeue yet hee cannot denie himselfe Gods children haue learned therefore more to ioy in God who is the strength of their faith and the vpholder of their saluation then in the stedfastnes of their beleeuing or any assurance that they haue of the same their owne saluation If a man haue a rich and royal portion he is much pleased and delighted therein the Lord being the portion of his seruants and their chiefe treasure all their longing desire is to enioy him which if they can obtaine it is enough to them and that which their soules are fully satisfied in this is the making vp of their ioy their chiefest solace and their hearts onely delight Giue a man his delight hee asketh no more hee is then content Gods children thinke they want nothing so long as they haue him for their owne aboue all ioyes aboue all pleasures aboue all that their hearts can delight in they delight in the Lord and in his loue and fauour continually when they know him to be their God and father reconciled in Christ Iesus and doe feele his loue shed abroad in their hearts so as they know he loues them by tasting the sweetnesse of his loue which is better then wine such is the goodnesse and the greatnes such is the glorious excellencie of God his owne maiestie as the better he is knowne the more he must needs be loued delighted and ioyed in for his owne maiesties sake Gods children doe therefore loue God dearely yea they cannot but of force they must loue him so doe they loue him ioy and delight in him as they loue the habitation of Psal 26. 8. his house and the place where his honour dwelleth they loue as wee vse to say the very ground he goeth vpon they are neuer well but when they are with him their soule is a thirst for God euen the liuing God they vse to long for Psal 42. 2. Psal 84. 2. Cantic 5. 8. him euen to the very fainting of their heart and to grow sicke with the loue of him there is nothing they can lesse beare then his absence and for him to be estranged from them for any time it is as death to them to want his presence but they aske no more then to haue the light of his Psal 4. 6. countenance lifted vp vpon them for they finde contentment enough in him this causeth to them more ioy then the abundance of corne and wine and oyle though neuer so increased can Yea the louing kindnesse of God is better Psal 63. 3. 5. then is loue it selfe they are euer satisfied with the sweetnesse of his mercie as with marrow and fatnes This makes them to reioyce in the Lord alwaies and to reioyce in his strength Psal 18. 31. Psal 77. 13. Psal 34. 2. 44. 8. continually to praise him to make their boast of his praise for who is God but the Lord and who so great a God as is their God and who so gracious and good as he They are as I may say proud of their Master his greatnes and excelcencie being as it is many are seene to get them vnder great men to serue them A noble man thinkes himselfe honoured if he may but hold the basen to a King it may be the reioycing and counted for the greatest dignitie that the highest Kings in the world can be aduanced vnto to serue so great a God as is he there is no place in his seruice meane his Maiestie is so great there is none so honourable a Master as the Lord to waite vpon for his throne is prepared in heauen therefore doe the faithfull serue the Lord with gladnesse and much ioyfulnes of heart as thinking themselues greatly honoured that they may serue him neither doe they as mercenarie seruants only respect their wages and hire they shall haue for their seruice but they looke vpon the high dignitie the great worth and glorious excellencie of him they attend vpon whose highnesse and greatnes is such as that touching him it may well be said Worship him all ye Gods In seruing the Lord they neuer thinke any dutie sufficient nor seruice great enough that can be performed to so eminent a Master so mightie and so gracious a God as is the Lord for God is with such an affection with such a desire and minde to be loued serued and ioyed in that hee himselfe may be esteemed and reckoned reward great enough of his owne worship of all the loue that is borne to him and of the best seruice that any can doe vnto him otherwise hee that serueth God for any other respect then for the Prosper lib. sent Lords own sake serueth not so much God as that which by seruing him he aimeth at and desireth to haue CHAP. XX. Of the second dimension of ioy wherein they differ which is the depth of a deiected and disconsolate estate THE second dimension that the ioy of a true beleeuer exceedeth the ioy of a true beleeuers counterfeit in is in the depth of a deiected and low estate and condition whereinto they both as well the one as the other may at sometimes indifferently be brought which so happening the ioy of one vnsound in the faith is altogether extinct and can no more be had when distresse commeth vpon them they begin to mourne as those that had outliued all their ioyes But the ioy of a true beleeuer which is the ioy of faith it is either felt in it according to the power of faiths working as hee then can get to beleeue or it is vndoubtedly in the end fetched out of it and many times doubled afterwards for the little time that it then was ecclipsed Both of them may Psal 140. 10. be cast into a labyrinth of troubles and into a sea of miseries they may be in wofull distresse and brought to False ioy in sorrow doth sinke the state of the forlorne hope as wee vse to speake the one by biding the aduenture is blessed with such successe and scapeth happily out of danger when the other shifting for himselfe miscarrieth in all that he endeuoureth and so commeth short home in the end A true beleeuer True ioy riseth out of sorrow is neuer in such a sea of misery but he escapeth drowning and swimmeth safely out of it againe for hee is alwaies held vp as by the chin either by the strength and comfort of his hope which maketh him to reioyce in hope that hee shall be deliuered in the
end his hope by holding fast the confidence of it boying him vp that he sink not in all those waues or else he is caught hold vpon and held vp from sinking by the good hand of God his gracious aide as Christ tooke hold of Peter when he was in the Mat. 14. 31. hollow of the waue and saued him out of danger The other when hee commeth to the depth that hee can feele no ground with his feete is left there in the suds and being hopelesse and ioylesse sinkes downe to the bottome like as doth a stone Both Gods faithfull seruants and false hearted dissemblers may fall downe so low and after a sort be drowned in such depths of desperate sorrowes as they may bee thought in their owne feeling and in the iudgement of others also to be sunke euen into hell as the Psalmist acknowledgeth God had deliuered his soule out Psal 86. 13. Ionah 2. 2. of the nethermost hell And Ionah being cast into the sea and swallowed vp of the Whale when he thence cried vnto the Lord said he cried out of the belly of hell The wicked they also sometimes meete with their hell in this life and are tormented somewhat timely or as the diuels complained to Christ before their time for as they that truly serue God haue a double heauen one heauen vpon earth while they liue here another heauen when they haue left the earth and are out of this life wherein they shall remaine and abide for euer so they that serue sinne and Satan haue a double hell beside that which was prepared for them of old as the Prophet speaketh which is made deepe and large to hold them all the burning whereof Isa 30. 33. is fire and much wood the breath of the Lord as ariuer of brimstone euer kindling it into which they shall bee throwne at the last when their life here shall haue an end they haue another hell in this world For when they haue done the diuell the best seruice they can and wrought all the mischiefe that possibly they are able they can finde no rest to their soules in the end of their worke when they seeke some rest after their labour the bed is found too Isa 28. â—0 short the couering too narrow so as they cannot wrap themselues so churlish and cruell masters are these to serue as they deale but blowes in stead of wages and cruell death for their last reward in the end they that serue them best are beaten most carrying deepest wounds in their consciences and feeling a very hell in their soules so as they are in hell before they be in hell When Gods children are in hell they are not as I may so say in a piece of hell there is a little heauen in their hell either they haue hope when they are at the worst that it will be the better with them and they shall be deliuered out of it againe or they cry out for helpe and desire to be deliuered looking and longing for it till it come or if they haue not such strength of grace to hope and to pray yet they haue that grace to desire the hauing of such grace as might be sauing vnto them The wicked when they come into hell they are in a true and whole hell there is no peece of heauen to bee found therin there is no hope there is no helpe for them there is no comfort there is no peace saith my God to Isa 57. 20. 21. the wicked they are as the raging sea that cannot be still but is euer casting vp myre and dirt they are forced to cry when calamity commeth vpon them yea to roare and howle for vexation of spirit but being left void of all hope and comfort they know of no other remedie but to slie to the halter despairing and hanging themselues out of the way and so miserably getting out of this wretched life they make hast to bring themselues vnrecouerablie to be plunged into a ten thousand times worser woe through the little hell of their miseries they haue endured here they goe to that great hell of euerlasting torments that are readily prepared to take hold of them at their first entrance thither so hastening out of a few troubles that were of themselues but momentanie and could not possibly euer haue lasted long to bring themselues where they shall haue their fill of those hellish torments and troubles that will neuer haue an end where they shall bee tormented in fiery flames which neither can possibly be endured nor euer auoided so by the first death bringing themselues to the second where they shal die no more for they shall find no halters in hell to hang themselues out of the way as they haue done before The ioy of a true beleeuer is of the nature of true faith True ioy euercomes all which causeth it and bringeth it forth Now faith if it be true and precious faith indeed is a grace that is victorious and vnconquerable such is the ioy of a true beleeuer which alwaies doth accompanie a mans faith if that may be felt this also will bee found present and according to the degree and measure of the working of his faith so will ioy be felt to bee either more or lesse and where faith doth not faile there ioy in beleeuing cannot wholly be extinct it will liue in the fier it will not bee drowned in the water nor be made to die euen in death but procure to him that hath it a ioyfull passage vnto life The ioy of an hypocrite is answerable to his brainsicke fancie that bred it and therefore as a fancie it commeth to nothing but soone flieth away especially in a tempest and troublesome storme that it can no more bee found nor euer heard on againe Gods people may sometimes be in heauinesse as were the people of the Iewes when they mourned and wept hearing Nâ—h 8. 9. 10. the booke of the Law read by Ezra the Priest and did perceiue how it had not been kept but then the ioy of the Lord becommeth their strength and if in the time of their heauinesse this ioy for the present cannot bee felt yet will it in the end be fetched out of their greatest heauinesse and most sorrow that they at any time can fall into For true ioy vseth to rise out of godly sorrow and to further the same againe as godly sorrow taking some beginning out of a ioyfull feeling of Gods louing kindnesse and mercy in Christ Jesus endeth in the fulnesse of ioy afterward making the measure thereof farre more to abound These as twinnes and friends doe keepe companie together and doe follow one another The ioy of the faithfull is often made out of sorrow yea the soundest and sweetest ioyes vse to spring out of the bitterest griefes as the best wine that was drunken at the marriage was that which by our Sauiour Christ was made out of water and so out of the lowest bottomes
to lye vnder ashes and to rake themselues in the dust but in all the bodily worship of sound and true repentance indeed so farre as euer that doth extend there shall be nothing found wanting in them but as if their worke were absolute herein they will appeare to be very complementall in all There are none that will bid fairer nor goe further for giuing God contentment in all outward respects then they will do if they might but know wherwithal they might come before the Lord and bow themselues before the high God and what would be pleasing vnto him in such respect hee could not aske the thing at their hands but he might be sure to haue it If their comming before him with burnt offerings and with calues of a yeere old might be accepted if he would be pleased with thousands of Rammes or with teme thousand riuers of oyle if the giuing of their first borne for their transgression the fruit of their bodies for the sinne of their soules they would stick at none of this as may be seene in those hypocrites of Mich. 6. old Nay they will pinch themselues neerer and come to be no sparers of their owne flesh If punishing of their bodies and whipping of their flesh will help any thing to better this matter they will be whipped and whip themselues in vie who shall whip themselues sorest and till the bloud shall be seene to follow after all which things as the Apostle speaketh haue indeed a shew of good wisedome Coloss 2. 23. and great humilitie while thus they are found neglecting of their owne bodies not hauing them in any honour to the satisfying of the flesh Which courses of theirs making such afaire shew in the flesh causeth their repentance in outward shew to seeme as great and as good as doth the best and setteth such a glosse and lustre vpon it as maketh it not only seeme to be very conspicuous and notable in the eyes of all men that doe see it and looke vpon it but so obseruable as the Lord himselfe from heauen seemeth to take knowledge of the same and in some sort not to neglect as in the example of Ahab is plaine and manifest Yea not 1. King 21. 29. to restraine their repentance to so narrow a compasse nor to keepe it shut in within the lists and bounds of an outward casting downe and bodily humiliation alone let vs grant it a larger scope and giue way vnto it that it may haue entrance and passage into the very heart and see what worke it will make there Now thither will it also bring in al manner of disquiet the sea doth not rage more then that will turmoile the heart great stirres are made there and sore broyles are bred therein There doth it worke vpon all the powers and faculties of the soule the iudgement will and affections are all set vpon strongly and seene much to be altered and changed By it the iudgement is brought to vnderstand better and see that they were much deceiued and that they haue grossely sinned the will begins to will and to vnwill againe that which before it did so eagerly couet their affections are pierced through with hellish sorrowes horrors and feares and strucken after a sort dead with pensiue heauinesse which will bring to death Who euer felt his sinne heauier vpon him loading his conscience then did Caine who complained Gen. 4. 13. that his sinne was greater then could bo forgiuen or his punishment for it greater then could be borne Who hath cried out more lamentably or shed teares in greater abundance for his ouersight then did Esau for the losse of his Gen. 27. 34. birthright Whose conscience was euer more stung with the guilt of sinne or felt the burning therof more fretting like fire in his bosome that was not to be endured then Iudas did who crying out of his sinne could no better hold Mat. 27. 3. 4. 5. the money in his hand which he had gotten as a purchase of iniquitie then if hot lead had been poured into them and therefore threw it away though that could not quiet his conscience nor purchase him at all any more ease then hee had before But yet to goe further what glorious workes and goodly fruites of their faire seeming repentance will many cunning hypocrites be seene to bring foorth How many good things did Herod after he heard Iohns preaching Who fasted oftner then did the Pharisies prayed more gaue more almes paied their tithes better then did they Who could goe further in the shew of doing good workes for outward appearance then did that rich ruler that came to Christ to know what he might doe Luke 18. 18. 21. to inherit eternall life who being directed vnto the Commandements answered he had kept them all euen from his youth vp and yet he seemed to be but an hypocrite What seeking of God was there daily by the hypocrites in the time of the Prophet Isaiah how did they delight to know Isai 58. 2. the waies of the Lord to aske of him the ordinances of iustice taking delight in their approching vnto God fasting often and afflicting their soules much and bowing downe their heads like bulrushes with spreading sackcloth and ashes vnder them and yet all to no purpose because they doing all this did yet hold fast their sinnes without loosing the bands of wickednesse Such their repenting was no whit more acceptable vnto God then if they had not repented at all they with the Pharisees making cleane but the outside of the plattar when all within was full of briberie and excesse neither could that kind of their fasting cause their voyce to bee heard on high as the Prophet there telleth them All such kind of repentances they were and will be found to be but counterfeit and very fruitles repentances euer to be repented of because they that haue rested most on thē and trusted most vnto them shal still find cause to repent because they haue repented no better Thus is there no grace or gift of Gods spirit how excellent so euer which the diuell who is said to be Gods ape wil not haue a counterfeit of As he hath gottē a counterfeit of true faith so he hath gotten a counterfeit of true repentance which shall seeme as like it as if it were the very same when there shal be as great difference as between siluer and leade and betweene gold and copper He is like those cousoning coiners who hauing gotten the stamp of the mony that is currant among merchants carrying the Princes armes picture vpon it doth after the forme thereof coyne that that is counterfait and pay it ouer for currant they that haue good skill can perceiue which is gold and which is but copper but they that are vnskilfull take one for another Of these false and counterfait vnsauourie and vnsound repentances of false hearted hypocrites with which they are knowne to haue perished and by which
been able to endure these things but their zeale about them hath euen consumed them as Dauid professed that his zeale had euen consumed Psal 119. 139. 136. him because his enemies did forget Gods word A true conuert then that is thorowly penitent for his sinnes whose soule melteth within him and as it were droppeth away Psal 119. 28. with heauinesse for his sinne where he thinketh how God hath been dishonoured by him what euill he hath done by the sinne he hath fallen into How doe his eyes gush out with riuers of teares when he considereth of these things his zeale compelleth him so to doe hee can doe no otherwise And as he is thus troubled about his owne sinne such is his zealous hating of sinne wheresoeuer hee findes it committed and done as his soule within him is vexed and tormented as was Lots from day to day in seeing and hearing mens outrage in wickednesse and all the abominable and filthy words and deeds of vngodly men on the other side how is the heart of such a one inflamed with the loue and zeale of the glory of God what a burning desire hath he that as God hath been dishonoured by him through his falling into sinne so hee might now bring some glory to his name by his rising againe from the same and by doing of things worthy of amendment of life labouring to keepe the commandements of God with zeale as hot as fier what an earnest care hath he ouer the good of his brethren lest any of them should be hurt by his example in sinning how ready is he found to be in his true zeale to God and loue to so many as he that way hath wronged to make them the best mends he is able and to giue them any satisfaction he stands not vpon his credit among men how that may be hindred neither cares hee for worldly shame so hee may be sure God may be honoured and well pleased by him He hath burning in his breast such a fier of ardent zeale as soone will consume all such trashie counsell if any such should be giuen so to let and hinder him and bring it so to nothing that as nothing it would be esteemed by him The seuenth and last grace mentioned by the Apostle which godly sorrow causeth in the heart of him that is truly penitent for his sinne is reuenge All the other things being done it doth not yet content a true penitent person he will not forgiue himselfe though God should forgiue him he would not spare his sin himselfe though God should spare him for it and neuer at all be found to smite him The reason why he is thus implacable and vnappeasable towards his sinne is for that he knoweth hee hath not the like enemie in all the world beside no not excepting the very diuell of hell himselfe with all his malicious working that possibly could doe him the like hurt and mischiefe as his sinne alone either hath or might haue done which so long as it is spared by vs and no execution seene to be done vpon it that sinne is all the while in hand with doing that against vs as may become our vtter vndoing for enough is done by it so long as it is contained and maintained as may cast vs out of Gods fauour for altogether and cause the Lord to take no more delight nor pleasure in vs but to hide his countenance and to withdraw the loue of his heart and his fauour from vs yea to incense his anger and cause the fier of his wrath to flame out vpon vs enough is done by it to set Gods Angels and men against vs yea the diuels of hell also and all other the creatures with them to become ministers of God his vengeance to doe execution vpon vs because we haue not done execution vpon our sinnes that they might not haue stirred vp such displeasure and wrath against vs. What child would not be reuenged of such a mischieuous and spitefull enemie as is neuer ceasing to set his father against him so as hee can haue no countenance at his fathers hands when he commeth before him but is the cause why the father looketh with a most irefull countenance vpon his sonne and is euer frowning and bending his brow vpon him in such sort as is intollerable and cannot be abidden yea is euer vpon the point of disclaiming him to bee his sonne and so for altogether to dis-inherit him All which is done by sinne against euery party offending Who could euer endure the mischieuous working of such a spitefull enemie and malitious make-bate as will be sure to worke a mans vnquiet at home and see that hee shall haue no long peace nor rest abroad but is euer running to the Iustice often to the Councell to haue him vp to the Starre-chamber yea preferring to the King himselfe many and grieuous complaints against him for which warrants are still out for him to fetch him coram that he can neuer rest nor abide in quiet by him if such an enemie could be knowne would not a man bee prouoked rather to die vpon him then not to bee reuenged on him to the full But such a despitefull enemie haue we of sinne which setteth all that it can against vs it being the greatest make-bate that is in all the world putting vs to more trouble then doe all the enemies we haue beside It is the onely cause wee can haue no peace nor rest in our consciences at home because it euer leaues there a sting of guiltinesse behind it which neuer ceaseth to torment vs. It breedes vs al the trouble the molestation and the griefe which we at any time doe meet withall abroad that is euer crying in the eares of the Lord against vs the cries thereof still going vp to heauen Whence it commeth that wrath oftentimes goes out from God and then whole armies of sorrowfull troubles afflictions crosses losses sicknesses paines diseases and death it selfe are sent out against vs and come vpon vs as ministers of his vengeance to execute such iustice as is meet for such offenders Will any one then maruell that a true penitent person that hath been much humbled and whose soule hath thorowly smarted for his sinne should carry such an vnappeasable hatred against it and be at such deadly fewd therewith as nothing can turne nor stay him from taking vengeance to the full vpon the same seeing by reuenging his sinne himselfe he knoweth he shall spare God a labour who 1. Cor. 11. 31. then will bee reuenged thereof no more Therefore is it that you shall see true penitent persons take the whip and rod into their owne hands and whip their sinnes starke naked not after a Popish fashion with opinion of meriting for the same but after a child-like fashion that mourneth before his father whom he hath wronged and wounded when hee knew not what hee did as one that was for a time beside himselfe and looking vpon him whom he
shall therefore be rent out of the booke of life because they haue wronged and abused Gods booke and pulled and rent the Scriptures to a cleane contrary end and purpose then was meant or they euer were written for These apprehend Christ because hee first did apprehend them and knew them for his owne as a good shepheard knoweth his flocke so the Lord knoweth who are Ioh 10. 14. 2. Tim. 2. 19. his and he giueth then againe to know that hee is theirs and so to make claime vnto him according to the stipulation of the new Couenant betweene Christ and the redeemed he saith to them you are my people and they Hos 223. saying to him thou art our Lord thou art our Christ thou art our Redeemer It is well obserued by a godly Perkins in Gal. 4. 9. man and learned Diuine of our time that the workes of grace and fauour in God imprint their image in the hearts of them that belong to God in whom they are wrought There is a knowledge in God whereby hee knowes who are his this knowledge brings forth another knowledge in vs whereby we know God to be our God There is an election in God whereby hee chuseth the Elect to be his people which worketh in them another election whereby they chuse God to be their God The loue whereby God loues vs workes in vs another loue whereby we loue God againe Christ apprehends 1. Ioh. 4. 19. Phil. 3. 12. vs to be his redeemed that workes in vs the apprehension of faith whereby we lay hold vpon him to be our reredeemer and by this saith he we may know that we belong to God if we finde any such impression of Gods grace in vs. These then know Christ to be their Sauiour because he first knew them to be his owne whom he would redeeme they are his and he calleth them by name and cheareth them at the heart by saying vnto them as it is in the Prophet Feare not I haue redeemed thee thou art Isa 43. 1. mine They lay hold of him because hee layeth hold of them holding them by his right hand and holding also Isa 41. 10. 13. Psal 73 23. 1. Sam. 15. 26. 27. 28. Luk. 19. 5. 9. their right hand that he may euer helpe them They doe not lay hold of him as Saul did vpon Samuel that turned away from him and would haue been gone but as Zacheus did welcome Christ vnto his house who first bespake his owne entertainment and was desirous to come to his house and brought saluation with him when hee came They laying hold of Christ lay hold of him who doth not at all belong to them not was euer giuen them or appointed for them no more then childrens bread belong Mat. 15. 26. to dogges though they sticke not to snatch it from them for though Christ died for the sinnes of the world yet intentionally he did neuer lay downe his life for hypocrites and vnbeleeuers who shall die and perish for all him though he hath done enough to saue them onely by meanes of their owne vnbeleefe because they doe not truly and rightly beleeue in his name and therefore their Ioh. 3. 18. chalenging of Christ to be their Sauiour and claime that they make to the benefit of his redemption is no more iust then was the claime that the harlot made who was not the owne mother to the liue child that was none of 1. King 3. 22. hers These lay hold of him and by faith doe apprehend him as hauing of all others the greatest interest in him and all lawfull right to claime him for their owne as who was prepared set apart and appointed for them before the world had any beginning and in the fulnesse of time Galath 4. 4. Luk. 2. 11. was sent to be borne of a woman and to bee borne a Sauiour vnto them and therefore they may iustly say and ioyfully proclaime it before Angels and men as Isaiah sets it downe that vnto vs a child is borne and vnto vs a sonne is Isa 9. 6. Ioh. 3. 16. Gal. 2. 20. Ephes 5. 25. giuen euen giuen by a double donation one from the the Father another from himselfe which gift hath been published by proclamation throughout all the world established in blood sealed in Sacraments and the performance thereof witnessed vnfainedly both by Angels and men Now what is more free then gift and who is more faithfull then God and Christ who are the giuers to see the grant and gift performed Euery good Christian therefore and true beleeuer haue a free deed of gift to shew out of the Court-rolles of the Scriptures whereby to proue the title and claime they make to Christ for being theirs to be most lawfull and iust and therefore they may challenge and claime him by as good right to bee their owne as may the bride challenge the bridegroome to be hers after he hath giuen himselfe to her and she on the other side giuen her selfe vnto him by mutuall promises and by faith and truth to each other plighted in which those promises are giuen and receiued and that before sufficient witnesses that are able to witnesse and testifie the same and so may sing ioyfully with the Spouse in the Canticles without feare of controlment by any my beloued is mine and I am his and his desire is vnto Cant. 2. 16. and 7. 10. me They as temporary beleeuers and time-seruers doe Mat. 13. 21. lay hold of Christ and let him goe againe as Apostatates and back-sliders reuolt from him and fall away so making Ioh. 2. 19. themselues liable to that danger which our Sauiour Christ threatneth will befall to such as abide not in him Ioh. 15. 6. which is the true vine which is that as withered branches they shall be cast into the fier and burned and culpable of Heb. 10. 26. 27. 29. and 6. 4. 5. 6. â— Cant. 3. 4. such a sinne as will neuer be forgiuen These lay such fast hold of him with the Spouse as hauing once found him and gotten to lay hold vpon him they neuer more will let him goe not giuing him ouer till they haue brought him home and carried him into the inmost roomes and chiefest chambers of their hearts that they may haue him dwelling in their harts by faith that they so enioying his presence there and happy fruition Mat. 28 20. Ioh. 14. 18. according as our Sauiour himselfe hath promised to be euer with his to the end of the world and neuer to leaue them Orphans may haue the sweet lasting comfort thereof and solace themselues therein with infinite and vnspeakable contentment If there should bee question made to them as our Sauiour made to Peter and the rest whether they also with others would goe away their answere Ioh. 6. 67. 68. 69. vnto him will be as Peters was Lord to whom should wee goe thou hast the words of eternallife and we
beleeue and are sure that thou art that Christ the Sonne of the liuing God for whom hath a faithfull beleeuer in heauen but Christ neither is there any in earth whom hee careth for Psal 73. 25. or doth desire but him alone CHAP. XIII Of the third difference which is in the difference of their assurance to be saued wherein is entreated of the want of feeling of true faith or of the former or present comfort therof Question YOu hauing shewed thus much difference to bee between the apprehension of Christ by a counterfait beleeuer and of one that is sound in the faith goe on in like manner to shew what difference there is if there bee any betweene the assurance and perswasion that the one hath of being saued by Christ vpon his so apprehending of him and the assurance of the other A. The difference betweene them in this is no lesse Difference of assurance then was found to bee in the other The difference betweene mis-beleeuers and the true faithfull that are called the Israel of God in the point of their assurance and comfortable perswasion of their being saued by Christ Iesus they both bearing the venture of the liues of their soules in the passage that they haue through the wild sea of this world in hope of their safe arriuall and landing at that happie port of all safety in Gods kingdome and heauenly Canaan in the end is not vnlike to the difference that was betweene the Israelites and Egyptians for their passing thorongh the red sea both of them ventured and went into the sea the one got well thorough the other came short home the one had Gods word for their warrant they therefore were saued and gained the port and land which they ventured for the other were blinded with pride and presumption and ventured without all warrant from God as being found rather fighters against God in disobeying his word and therefore they miscarried all and were drowned in the middest of the sea and sunke to the bottome as a stone True beleeuers are perswaded of Gods mercies in Christ that they shall neuer perish but haue euerlasting life their faith and hope they haue in God doth neuer faile them for it is grounded vpon the truth of Gods promise and the rocke Christ Iesus They escape therefore in all dangers and happily are saued in the end for the iust shall liue by his faith Heb. 2. 4. Misbeleeuers and hypocrites they also are bold and confident in their perswasion it may more iustly bee said in their proud presuming for they are but as the fooles that beleeue euery thing they beleeue they cannot Prou. 14. 15. tell what they hauing nothing to ground their perswasion vpon they haue neither word nor writing from God to shew why they should so beleeue their is neither bill nor scroll nor any tittle in the Bible if it bee rightly vnderstood that doth make for them and yet they flush themselues as though all were theirs they flatter themselues and beguile their owne hearts with misapplying promises out of Gods word They are ignorant and yet most confident according to that Who so bold as blind Bayard they feare nothing they defie the diuell they haue they say a strong faith and are sure to bee saued they neuer doubted of their saluation in all their life neither would they doubt for all the world Which boldnesse of theirs being rather blindnesse then good boldnesse commeth not through the abundance of faith beleeuing more strongly then others doe the promises which God hath made them but through abundance of folly making promises ro themselues where God neuer made any and reckoning to receiue that which God neuer minded to giue so building without a foundation and beleeuing without any word spoken or promise that was euer giuen the Lord sending them strong delusions that they should beleeue a lie and so goe on in their dangerous security that they may stumble and fall and rise no more They both seeme to bee assured and to stand perswaded that they shall be saued by God in the end but vpon farre differing grounds The ground of the ones perswasion is found onely to be in himselfe and to bee laid vpon himselfe alone and his owne conceit and may bee rather said to be the assurance of man so perswading himselfe then any certaintie of the thing whereof he is perswaded that euer it shall so fall out as he doth make reckoning The ground of the others perswasion is laid out of himselfe euen vpon God and the truth of his promise as knowing 2. Tim. 1. 12. whom he hath beleeued and may rather be said to stand more in the certaintie and infallibilitie of the thing promised then in the strength of the man 's assured beleeuing and standing perswaded that it shall be so performed that doth beleeue it The ground of the perswasion of an hypocrite and such as is vnsound in the faith is laid onely within himselfe for out of himselfe he findeth nothing to beare vp such a confident boasting withall but it is onely resting in his owne bosome and all the weight of his building hath no surer ground to be set vpon then are the imaginations thoughts and conceits of his owne heart alone which is deceitfull aboue all things and so false and vnsound as none is able to know the hollownesse that is therein And therefore a ground for any to thinke it possible euer to lay a steady and sure foundation therein or set a strong building vpon the same which he desireth to see remaine firme and vnmoueable for himselfe to dwell safe in that is more moueable then is either sea or wind where all is seene to flow and blow away as well may a man reckon vpon building Castles in the aire and walled Cities vpon the rowling and ragged seaes safely to inhabite in as sure perswasions that a man may trust too and not be deceiued in and vpon the vaine imaginations conceits and affections of his seducing and seduced heart which are so vnstaid and so vnsetled that the affections are not vnfitly said to bee the very waues and stormes of mens soules that tosse and turmoile them vpside downe And otherwise beside their owne conceites and imaginations of their owne hearts that makes them thus peremptorie and thus bold in presuming there is nothing at all in the world that can else warrantably assure them that they shall euer haue that saluation which they so much doe reckon vp For that in it selfe is so farre from being certaine vnto them as there is a certaintie of the cleane contrarie and they may be sure when they shall once come to make triall they shall find it cleane otherwise to fall out then they looked for they may bee bold and build vpon it there is no peace at all from God for such Isai 57. 21. euer to receiue in nor saluation at his hands for them to haue though at the last when it