course all the daies of a mans life time but what is this to the strengthening of a mans faith or to the furthering of his comfort while he doth line or how doth it helpe a man to better assurance of his saluation against feare and doubting A. Yes doubtlesse this worke yeeldeth sweete comfort it will quit well all the cost of whatsoeuer paines shall be taken about the same a man may very comfortably reape and eate the fruite of these his holy labours euen all the while he is in the trauaile of them who working the worke of God by labouring to beleeue for the obtaining of saluation and ioyning vertuous liuing with his true beleeuing the more laborious hee is in taking paines about this worke and the better it is wrought the more doth his comfort increase the confidence of his hope euer growing stronger as his life is found to be made better if to faith be added vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse loue seuerall labours to be bestowed about the ending and finishing vp of the whole and great worke of our saluation if 2. Pet. 1. 5. 6 7. 8. 10. these things be in you saith the Apostle Peter and abound as you shall not be idle and vnfruitfull so shall you be sure neuer to fall There is a common and most dangerous disease that taketh hold of the whole stocke and race of all mankinde wherewith all are tainted and insected without exception of any he only being excepted that is higher then the heauens and euer separated from sinners which is the harder to be holpen because it is an hereditarie euill and wee haue taken it from our parents We all are sicke of that sore disease of the falling Falling sicknes sicknesse we are in danger of falling in euery place we know not where we know not when nor wee know not how wee may fall How would men troubled with that kinde of disease make of a receipt that were good against the falling sicknesse to keepe them from falling Peter hath here giuen vs such an excellent receipt as will make a preseruatiue remedie most soueraigne to keep vs from falling we may be bold vpon it the better and the more comfortably receiue it from his hands because hee that prescribeth it was one that was sicke of the disease himselfe and that fell grieuously and yet was cured of it The remedie is made of these simples that are here set downe How then are these graces worthie the looking after that wee may gather them and get them the greater quantitie is euer the better and put them all together that they may haue their kindly working in vs and wee by them may so worke in our owne saluation How comfortable is the labour wee take about them in daily practising of them since Peter doth warrant vs that so long as we are found so doing wee shall be sure neuer to fall If after this manner then we shall keepe a working we see that good assurance may be gotten by our so doing and we shall be sure comfortably to worke out our owne saluation till that which is most sure in it selfe be also fully assured vnto vs. The further a man goeth holding on this course and keeping still his hand at this blessed labour as his saluation doth still gather vpon him and is much neerer vnto him then when he first beleeued Rom. 13. 11. so doth hee by thus proceeding gather also vpon his owne saluation and fasteneth euery day better hold vpon the same for to be more vndoubtedly assured of obtaining it in the end so that the longer hee thus liueth the more comfort he still reapeth and the more groweth hee to bee setledly confirmed in that that he first beleeued Q. But if the working out of our owne saluation after the manner as you haue spoken would bring vs any comfort or further increase our assurance of saluation why doth the Apostle adde that we must doe it in feare and trembling A. That feare and trembling which the Apostle there Feare and trembling needfull speaketh of is not contrary to the boldnesse of faith or to the assurance of saluation and of God his vnchangeable election whereby those that are once knowne to be the Lords are sure for euer to remaine his but dependeth rather vpon these and is to be ioyned with the same For as the saluation of the faithfull is safe and sure in it selfe so hath the Lord appointed that in such as shall be saued by meanes of this awfull fearing and trembling which as a double bridle holdeth them hard in and keepeth them from sinning and by this carefull endeauouring and working the things that are good and meet to be done both that same assurance of saluation shall be euer maintained in it selfe and likewise be made the more sure vnro them that are most strict to hold on in this course and keepe themselues close within the compasse of these lysts and limits thus set them without daring once wilfully to aduenture any way to breake out of them This feare and trembling may well haue and indeede ought to haue this good and holy vse to humble vs and to breede a watchfull circumspection and care ouer our selues in all our waies and cause vs by a holy iealousie of the hidden corruption that is within vs and of the many infirmities that hang about vs to preuent the danger of those sinnes that otherwise we might fall into but not wholly to dismay vs or put vs out of heart which might enfeeble our hands to goe on with this worke This should worke a care that may driue away securitie not a feare to take away the boldnesse of faith but a feare of falling into sin lest thereby we should offend our mercifull father and he hiding his countenance we should then become troubled and loose our former comfort not a feare of falling from grace and from out of Gods fauour for euer that so he should take his mercy from vs for altogether Feare and trembling in the working out of our owne saluation may stand vs in this stead the better to looke about vs that nothing be wanting which is necessary in this respect to be done lest we should faile in the end and fall short of our reckoning When wee haue once begun to take vp this course and are entred vpon that way that should bring vs to life and happinesse or passing on with feare and trembling as wee are a going may become a good meanes to cause vs to set straight steps and make euen Heb. 12. 13. paths to our feet lest that which is halting should be turned out of the way They may well serue as two sharpe spurres to both our sides to pricke vs forward and cause vs to trauell the harder ply vs the faster making speed in our way lest we should
be done by such or to be conceiued of the estate of such a Christian that cannot haue such feeling of his faith and standing in the fauour of God after the manner as before sometime he hath had A. Such are to labour by iudgement to conuince and controle their abused sense and feeling who sometimes Want of feeling to their owne sense and feeling may thinke God to haue forsaken them Christ Iesus to haue quite left them and to be departed and gone from them when as yet he is still where he was and as touching his fauour and his loue vnalterable remaining still the same towards them that he was the alteration being found onely to bee in themselues by reason of the strong tentations that are vpon them Men are therefore not to measure their estate by sense and feeling for many times in naturall things reason is able to controle our sense as if I being in a ship that is driuen with a faire wind and tide doe saile by a Tower or Castle standing vpon a banke when I looke vpon the Tower as the ship doth swiftly passe by my sense of seeing thinketh that the Tower goeth away while I my selfe stand still in the ship but my iudgement and vnderstanding telleth me that it is otherwise in truth and that the Tower standeth still and moueth not but it is I and the ship that doe goe away from it though to my sense of seeing it seemes otherwise to be In like manner as touching feeling a man that hath but raging paine in one tooth or hath but a fellon on the vttermost ioynt of his finger or the paine of the goute onely in his toe though all his body should be sound and in good health besides he feeleth more the paine of that one little member of his tooth or of his toe then the sound health of his whole body beside though the health of the whole body be much more then is the paine of that one member In like manner doth it many times fall out with good Christians if they be indued and inriched with neuer so many good graces of Gods Spirit hauing true faith and ioyned therewith vertue knowledge temperance patience godlinesse brotherly kindnesse charitie hope humility meekenesse repentance and the rest that are linkes of that golden chaine wherewith the vertues are chained and linked one to another if it should happen not to be well with them in any one of the said graces according as these seueral graces of the mind as well as the seuerall members of the body may bee put out of their right frame and haue distemper and disease bred in them and brought vpon them though in the meane while it were neuer so well with them in all the rest yet is it found vsuall for them more to feele the disquiet of the distemper and hurt of some one of these graces so out of frame then to feele the content and comfort of the abiding in good estate of all the rest beside and to bee more grieued with the disease that is growne vpon that one then ioyed with the health that doth stil remaine in all the other As if a good man being sore prouoked and set vpon of the sudden should be so much distempered and put out of all patience as he should breake forth to much fury and rage in his hastie anger which is no better then a short madnesse and being come to his right mind againe his fit being once ouer for all that while beside himselfe he should then bethinke himselfe what he had done so would he bee out of conceit with himselfe he would be so cast downe in his owne eyes so smitten in heart so pricked in conscience so wounded in his soule with griefe for his sinne he would crie out and complaine for being thus ouerseene as that the distemper of that one grace of patience and the weakenes thereof which could then beare no more would more bee felt of him with griefe and work him greater woe and disquiet him much more then he should feele comfort or haue contentment in the good estate which all the rest did abide in beside and yet that one slip of his for a time is not so blame-worthie as is commendable the ordinary course of goodnesse constantly held on in the well-vsing and practising of other his graces wherein much soundnesse is found stil to be remaining And as among the members and parts of the body some are more necessarie then are others and so more hardly can be spared some are more dangerous to take hurt in or for any disease to breed vpon them because they are the vitall parts of the body such as is the heart the liuer and the braine which if they should be perished the life it selfe would be lost when such parts are affected men are found to be more troubled about the hearts of such and the diseases bred vpon them then vpon any other ther the partes of their bodies besides they are most suspitious and doubtfull of the recouering of them aboue that they are of all the rest euer fearing lest those hurts should not be well healed or those diseases soundly cured and recpiered againe As if one should haue among other the outward parts and members of his body his right hand so maimed as it should be in daunger to bee quite cut off and so lost and of all the inward parts should haue a disease breeding in him that should dangerously affect the heart which being a most vitall part euen the very fountaine and seate of life that doth send forth the vitall spirits and life it selfe to the other parts if that should be perished then the very life it selfe would vetterly be lost Much after this manner is it found to be with good Christians in respect of the differing graces of Gods Spirit which they haue receiued from God though all verie vsefull for the Christian life yet some are more absolutely needfull as being vnto the soule not onely the hand by which it worketh but as the heart which is the very receptacle and seate of life by which it liueth which if they should miscarry all would be lost such as is faith and loue and repentance vnto life If these should receiue any dangerous hurt or fall into any deadly disease whereof they should not be againe well recouered there must needs follow the vtter ruine of such a Christian When therefore their faith is mightily assailed and by the strength of tentation sorely shaken when their repentance is challenged not to be sound and such as it ought Oh then how solicitous is a carefull Christian about the hauing of these well cured and recouered againe how feareful and doubtfull is he lest these should faile him and neuer be holpen how doth hee enquire after the best Physitians to heare the best counsell that in this case may be giuen yea if a whole Colledge of Physitians should all meete together to conferre about his disease they
and not Christ or preaching Christ Phil. 1. 15. 16. preach him of contention and not sincerely but of strife and enuie These hauing knowledge to preach preach not themselues but Christ Iesus the Lord and themselues seruants 2. Cor. 4. 5. to the people for Christ his sake they preach Christ not as the other doe of enuie but of good will Their knowledge puffeth them vp and maketh their 1. Cor. 8. 2. minds to swell they being wise in their owne eyes thinke Iob 12. 2. themselues the onely and that wisedome must needes die with them The knowledge of these pulleth them downe and maketh Prou. 30. 23. Gen. 18. 27. Iob 9. 20 30. 31 1. Cor. 8. 2. Iob 89. 1. Cor. 3. 18. men more vile in their owne eyes as they haue more knowledge of themselues their knowledge teacheth them to know that they know nothing as they ought to know and to say with Bildad We are but of yesterday and Nihilignotum in coelo nihil no tum in terrâ know nothing learning from the Apostle to become fooles in their owne eyes that they may be wise Their knowledge is idle knowledge they know and doe not with the Pharisies and as euill and naughty seruants Matth. 23. 3. knowing their masters wil refuse to doe it and therfore Luke 12. 47. are like to be beaten with many stripes The knowledge of these is fruitfull causing them to ioyne with their knowledge temperance patience godlines 2. Pet. 1. 6. 7. 8. c. and so they are neither idle nor vnfruitfull it teacheth them to denie vngodlinesse and worldly lusts and to liue soberly Tit. 2. 11. 12. righteously and godlily in this present world that they may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke as they doe increase in the Coloss 1. 10. knowledge of God And this doth the Apostle Iohn make to be the triall of the knowledge of Christ to be good and that we may know we doe know him aright if wee 1. Iohn 2. 3. keepe his commandements Their knowledge serueth but to make them wiser and learneder teaching them how to discourse well and how to dispute well The knowledge of these serueth not onely to make them learneder but to make them better teaching them how to liue well Their knowledge is often abused to wrong the truth Nihil inimicum magis veritati acumine nimio they by learning being as enemies that are armed many that haue had great learning and great wits often proouing great enemies vnto goodnesse These can doe nothing against the truth at all but all the 2. Cor. 13. 8. learning and knowledge they haue is imployed and set aworke to defend the truth but they haue no knowledge to doe any thing against the truth These and the like are found to be the sundrie and diuers vses whereunto both the one and the other do make their knowledge to serue by which it may euidently enough be discerned how greatly as in other respects so in respect of the vse of knowledge the knowledge of either doth differ from the knowledge of the other And so to conclude this point concerning the differing knowledge in them that are vnsound and vnsanctified and in them that shall be saued by that which hath been said I think it may plainely enough appeare that in Gods matters the greatest Clerkes according to that which is said in the prouerbe are not alwaies found to be the wisest men neither Nil prosunt lecta nisi teipsum legas will much learning alone be sufficient to bring men to eternall saluation vnlesse their learning be good learning that may make them not onely wiser but better men and their knowledge be sanctified and sauing causing them as to know Christ with his sufferings that he died for their sinnes so to know by their owne experience and feeling in themselues what is the power of his resurrection for the quickning and reuiuing of them to all righteousnesse and holinesse of liuing If men had all other knowledges if they had skill in all Arts and Sciences that could be attained vnto and were so great Doctors and deepe Diuines as they could discusse the hardest points in Diuinitie and answere all questions and resolue clearely all doubts that might be moued if they were neuer so cunning disputers yet if they haue not learned to know Christ 1. Cor. 1. 20. as the truth is in Iesus which is that all that say they are in him must be new creatures that is be renewed in mind 2. Cor. 5. 17. thoughts purposes desires affections speeches actions and whole behauiour and this be so knowne as it rest not alone in idle speculation but in like manner be brought into action and knowne by practice in life and conuersation for want of the knowledge of this one truth al such knowledges be they neuer so absolute and exact of all manner of truths that are to be knowne beside which by their earnest studies their vncessant paines of their daies labours their nights watchings their vnknowne trauells all their life-time taken they haue now at the length so hardly come by shall yet profit them nothing In so much Isai 29. 14. as which were a strange saying euen a maruellous worke and a wonder to see it done and who will beleeue the report of it if it should bee spoken yet I dare bee bold to say let men bee failing but in that one point alone and though they were the greatest learned men that were in the whole world beside whom all did admire for their most absolute and most excellent skill and knowledge in all good literature wherein beside they were seene neuer so to excell yet should they vndoubtedly with all their knowledge perish for the want of knowledge the wisedome of such wise men should perish and the vnderstanding Hosea 4. 6. Isai 29. 14. 1. Cor. 1. 14. Vers 27. 28. of such prudent men be hid and the poorest ideot being a sound Christian wanting other knowledges but knowing this may worthily be said to go beyond the profoundest Clerke of them all that is not sanctified It were good therefore that learned men vpon this consideration would doe as it is said Augustine did hearing of Anthonie the Heremite his holy life who speaking to his companion Alipius cried out to him saying Quid hoc est quid patimur Lib. confess 8. cap. 1. surgunt indocti coelum rapiunt nos cum doctrinis nostris sine corde ecce vbi volutamur in carne in sanguine What meaneth all this what is it that we suffer thus tyrannized ouer by our lusts the vnlearned getting vp are before vs in getting of heauen while we with all our learning as without hart lye stil groueling and wallowing in flesh blood It were good that they would think of ioyning with their 2. Pet. 1. 6. 7. 10. knowledge vertue
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
laying hold of Christ for saluation 124 CHAP. XIII Of the third difference which is in the difference of their assurance to be saued wherein is entreated of the want of feeling of true faith or of the former or present comfort thereof 137 CHAP. XIIII Further differences betweene hypocrites and sound beleeuers in their assurance to be saued and first in the whole building thereof as also of the builders themselues 153 CHAP. XV. The different vses they make of their perswasion 162 CHAP. XVI How easie it is to get a false perswasion but difficult to attaine sound assurance of saluation which is another difference betweene them 164 CHAP. XVII Of another speciall difference which is that the misbeleeuer is free from the assaults of Satan wherewith the true Christian is alwaies troubled 167 CHAP. XVIII The fourth maine difference betweene them is seene in their ioy where the soundnes and stabilitie of the ioy of true beleeuers with the contrary of Temporizors is declared 172 CHAP. XIX Hypocrites differ from sound beleeuers in all the dimensions of ioy whereof the first is the height both from whence it commeth and to which it reacheth to 178 CHAP. XX. Of the second dimension of ioy wherein they differ which is the depth of a deiected and disconsolate estate 187 CHAP. XXI The difference of their ioy in the third dimension or breadth of it and how it is straitned or extended in them 194 CHAP. XXII Of the lets of true ioy and first of sinne and how the Lord raiseth thence matter of reioycing to beleeuers 203 CHAP. XXIII Of the second hindrance of ioy in Gods hiding his face and how that is made an occasion of reioycing vnto a true and sound beleeuer 215 CHAP. XXIIII Of the third let of true ioy which is the crosse and how their ioy is augmented through the much good that comes thereby 219 CHAP. XXV The difference of ioy in the last dimension or the longitude thereof and how the ioy of sound beleeuers is permanent and enduring the ioy of hypocrites transitotorie and fained 240 CHAP. XXVI The fifth maine difference betweene sound beleeuers and counterfeits is in their repentance and how farre hypocrites may proceed therein 259 CHAP. XXVII The description of Repentance that is vnto life with the kindes of it And how true beleeuers and hypocrites differ in them as also in the whole body and frame of Repentance 264 CHAP. XXVIII How they differ in all the parts of Repentance seuerally considered and first in their sorrow for sinne and the effects of it where also is shewed the necessitie of sorrow in repentance 269 CHAP. XXIX The diuersity of sorrow with the obiects about which they are conuersant 276 CHAP. XXX How they differ also in the effects which either doe bring foorth and in the causes of either 281 CHAP. XXXI How the sorrow of true beleeuers and hypocrites differeth in that which is caused by either 287 CHAP. XXXII Of the seuen attendants on godly sorrow in the heart of euery true conuert and vnfained beleeuer 292 CHAP. XXXIII How sorrow for sinne causeth confession of sinne according to the diuers kinds of it and of the differences to be seene in men therein 306 CHAP. XXXIIII Of Satisfaction and the diuers kinds thereof with the differences betweene true beleeuers and Hypocrites therein 328 The end of the Contents MANS ACTIVE OBEDIENCE OR THE POWER OF GODLINES especially in the commandement of the Gospell which requireth faith of euery Christian CHAP. I. Of the knowledge of God and our selues in generall Question LEt me I pray you in the beginning of this our conference heere shortly declared what wee are to propound for our chiefest end in this present discourse and then shew me therewithall wherein the full and whole dutie of euery true Christian doth summarily consist Ans The maine and chiefe end should be our better learning how to feare God and keepe his commandements Eccles 12. 13. for this ought to be the whole of euery mans chiefe endeauours and best imployments whose duties all if they be summed vp together may well be reduced vnto these two heads of Knowledge and of Practice Q. May not one of these be thought sufficient to shew what a mans dutie is that you name both A. Both are necessary to expresse all that is required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 5. 12 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilfull or knowing for knowledge without practice makes men no better then diuels who know more then we doe but doe not as they know and practice without knowledge makes Psal 49 20 73 22 32. 9. Iob 35. 11. Psal 147. 15. Isal 48. 13. Psal 148. 8. men differ little from brute beasts yea from the insensible creatures who in their kind are more obedient for the fier and haile the snow and vapour and stormie wind they do his will though they know not what they doe Q. What things are necessary for vs to know A. God and our selues his workes and our duties All the tongues of Men and Angels are not able to vtter so significant a word as should fully expresse what God is Q. What are we to know concerning God A. Wee are to know what God is in himselfe and what he is to vs. Q. What are we to know as touching what God is in himselfe A. We are taught out of the Scriptures that he is a Exod. 3. 14. 11. 7. 1. Tim. 6. 16. Iob 37. 23. Acts 17. 28. 1. Cor. 86. diuine essence of vnspeakable maiestie and glorie who hath his being of himself and doth giue life and being to all things else that are who is so high and excellent omnipotent eternal and infinit as to the greatest vnderstanding of the wisest and best of al his creatures he is in glorious God good without qualitie great without quantitie infinite without place and euerlasting without time maiestie most incomprehensible and yet hee hath made himselfe knowne to his creatures to be onely one God ouer all distinct in three persons the Father our Creatour the Sonne our Redeemer and the holy Ghost our Comfortor instructor and guider in all our waies Q. What are we to know that God is to vs A. That God in the second Person in the Trinitie is Matth 28. 19. Mat. 1. 23. 1. Tim. 3. 16. Heb. 1. 3. Col. 1. 15. Ioh. 14. 7. 1. 18. Exod. 23 21. Gal. 4. 5 6. 1. 4. so reconciled vnto vs in him he is become God with vs euen God manifested in the flesh and made knowne vnto vs in the face of Christ Iesus who being the brightnes of his glorie and the expresse image of his person he that hath seene and knowne him hath seene and knowne the Father yea in and by him knoweth God also to bee his Father through the operation of the holy Ghost Q. What are we to know touching the workes of God A. Generally that they are perfect and holy all done
to the depth or bottome of the same euen when such a thing is commanded as is both against nature of man and promise of God as was that giuen to Abraham as knowing Gen. 22. 3. 10. 1. Kin. 20. 35. 36 Leuit. 15. 37. that the commandement of the Lord requiring it at our hands is reason great enough to cause vs to obey his will being the rule of all righteousnesse and that commandement of God shall euermore be our sufficient warrant for whatsoeuer after that manner wee shall attempt Q. Come more particularly to the consideration of such duties as God hath commanded vnto vs in his Word And first seeing God doth command vs to fulfill all the righteousnesse which is set donne in his Law annexing both promises and threatnings the better to haue it performed by vs shew what is the vse that may bee made of the knowledge hereof A. The knowledge of this serueth most pregnantly first to vrge vs and call vpon vs not to content our selues with seruing God by halues doing something and leauing the rest vndone or doing many things with Herod Mark 6. 20. though not all things not yet many times the chiefest things that should be done but that we knowing how it is written concerning vs in the volume of Gods book that we are to doe all his will we answere out of the willingnesse Psal 40. 7. ◠and ready obedience of our harts with him that was a man after Gods owne heart My God I am contented to doe it or I delight to doe thy will Oh my God For which cause we are with him to get the Law of God into Psal 119. 6. our hearts hauing respect not to some onely but to all the commandements of the Law and to all the contents of those commandements so striuing hard after perfection and indeauouring with all our might to fulfill the whole righteousnes which God doth require at our hands whilest we make conscience of al our waies and of doing one dutie as well as another and shunning all sinne alike auoyding one euil as wel as another as those that desire to walke worthy of the Lord vnto all pleasing being fruitfull in Coloss 1. 10. euery good worke Secondly the knowledge of this that God requireth at our hands such absolute and perfect obedience to be performed by vs vnto the whole Law which he hath giuen vs as a most perfect rule of fulfilling all righteousnesse it being the very staple of all iustice and Legall worship required calleth to our remembrance what was the happinesse of that first estate of ours wherein we were set before Adams fall and what was the measure of holinesse and righteousnesse wherewith we then were indued and according whereunto we were made after Gods image euen such as answereth to the greatest perfection of holinesse and righteousnesse which this perfect Law of libertie can exact and require at our hands in the greatest rigour that it hath It calleth well to our remembrance what was the strength and power of grace that wee then had in vs whereby wee were perfectly able to doe the whole will of God and keepe all this Law without feeling any of the commandements grieuous or burdensome to vs. For doubtlesse God would neuer require the performance and fulfilling of all the righteousnesse of this Law at the hands of man as he now doth especially vnder so great a penaltie of the transgression thereof vnlesse he had first giuen power and abilitie vnto man sufficiently and well to performe and fulfill the same 3. Further the knowledge of so great a degree of righteousnesse and perfection of obedience to be required at our hands as is contained in this Law and therein commanded vnto vs we knowing by all experience our great inability to be any way answering thereunto it being now become vnto vs a thing wholly impossible in regard of the weakenesse that is in our flesh this may Rom. 8. 3. serue much to humble vs and cast vs downe with sorrow and griefe to bewaile the miserie of our present estate into which we are now fallen as vpon whom most heauily doth lye the guilt of the breaking of the whole Law wee being found transgressors of all the Commandements and for whom all the punishment that is threatned for such transgression doth daily abide and at all times iustly may bee feared lest it should be executed to our vtter destruction and euerlasting confusion if pardon and forgiuenesse be not had 4. Lastly the knowledge of all that is thus required at our hands ioyned with our owne knowledge by daily experiēce how little yea how nothing at all is performed by vs as ought to bee done of vs wee knowing withall what is the danger of euery transgression should make vs restlesse vntill wee might know how to bee discharged and how and by whom to haue all this righteousnes fulfilled for vs and all our sinnes and transgressions clearely remitted and for euer pardoned and forgiuen vnto vs the Law so being our Schoolemaster to bring vs vnto Gal. 3. 24. Christ. CHAP. IIII. The Euangelicall Commandement with the Christians practice and vse made thereof wherein there is the definition of faith with the proper obiect and speciall operations thereof Question YOu mentioned other commandements which are enioyned by God vnto vs to obserue beside these Legall precepts which doe respect the fulfilling of the righteousnesse of the law namely euangelicall whereby we are commanded to beleeue on the name of Iesus Christ the sonne of God promise being made to all that beleeue in him that they shall haue life euerlasting shew what may be the good vse and practice that wee are to make of the knowledge hereof A. Before we come to that it will not be amisse first briefly to consider what faith in Christ is and what properly is the obiect of it what is the speciall operation of faith by which it may be discerned and the worke about which it is principally imployed and the subject wherein it is placed What things are needfull to the making it vp what to the being and what to the well being and perfecting of it Then will we consider what vses may be made of the knowledge of this that God hath thus commanded vs to beleeue Q. Shew then first of all what is true faith in Christ A. Faith is a true and sauing knowledge of Christ Faith which causeth vs to lay hold and relie vpon him alone for saluation with a comfortable perswasion of the fauour and loue of God towards vs in and through him Q. What is the proper obiect of true faith and what is the operation of it and worke about which this faith is specially imployed A. Faith hath for her obiect the most pure and alwaies 1. Pet. 1. 21. being truth which is God himselfe and Christ our Sauiour who is the way the truth and the life the holie Ioh. 14. 1. 16. Scriptures also and
promises of the Gospell which is the word of truth are the proper obiects which faith hath Act. 24. 14. Mark 1. 15. respect to and is the ground it setleth vpon Therefore is the word called the word of faith the speciall operation Rom. 10 8. and working of it is to let the soules and hearts of those men in whom it is placed to know and to feele that they are now brought neere vnto God and haue fellowship Eph. 2. 12. 13. with him who were but strangers before and farre off by reason of their sinne that is to settle and stablish our mindes in a comfortable perswasion of Gods fauour and towards vs in and through Christ Iesus and that by him Gods heart for euer is so wonne vnto vs as nothing shall be able more to separate vs from his loue It quieteth Rom. 8. 38. and cheareth the heart with vndoubted assurance that whatsoeuer was the oddes and enmitie that was betweene God and vs before by meanes of our sinnes yet Coloss 1. 21. so are wee now receiued into fauour and so is all agreed and set thorough betweene God and vs that we are at Rom. 5. 1. Luke 2. 14. peace with God and God with vs. They that haue great ventures abroad are alwaies thinking of them how they may be got safely home they giue much for assurance they cannot sleepe till that be done their mindes are euer so running vpon them Of all aduentures there are none like to the aduenture that wee beare of our selues our soules and our bodies while we liue in this most perilous and dangerous world that they be got well home and be brought to eternall safetie in the end Now faith secureth our hearts herein and giueth vs good assurance that we shall neuer perish but haue in the end euerlasting Iohn 3. 16. life with God in Christ Iesus Faith setteth the heart at peace and secureth the conscience it giueth better and more strong assurance then any bond of the best Merchant though made in Statute-merchant nay then can doe the bond or assurance of any Prince though they should lay their Crownes in pawne or be bound in the forfeiture of their kingdomes For faith hath Gods truth laid in pawne for the making good the assurance and God hath bound himselfe in the forfeiture of his truth which he will not lose for the whole world and is vnto Gods maiestie of greater weight and regard then is the state of a kingdome to any Prince that he will be accounted no more a God of truth if hee faile in his promise This giueth vs boldnesse for the present to enter in before God euen into the holiest of holy places and to Heb. 10. 19. Heb. 4. 16. come boldly to the throne of grace that wee may obtaine mercie and finde grace to helpe in time of need But for so much as all this could neuer haue been effected or brought to passe for vs otherwise then that by the hand of some meete Mediatour this attonement might bee made and peace might be wrought for vs thus to reconcile vs vnto God And seeing that neither in heauen nor in earth there could any other be heard of or found that euer could be fit and able to vndertake and thoroughly and perfectly to goe through with this so great a worke of reconciling the world vnto God but he alone whom the Father had sealed who is Christ the Lord who is our Eph. 2. 14. Isai 9. 6. peace euen the Prince of peace Therefore the worke of faith is before it can thus iustifie vs and set vs at peace with God to seeke and finde out Christ for vs and to get the true and sauing knowledge of him yea to seaze and lay such hold vpon him as wee may apprehend him and embrance him for our owne appropriating and after a sort ingrossing him for our selues that so causing vs to reioyce with the ioy of Gods people in his fruition and to Psal 106. 5. glorie with Gods inheritance And with the Spouse in the Canticles wee once truly beleeuing with the heart imboldening vs in most ioyfull and gladsome manner to professe with the mouth as doth she in that place My Cantic 2. 16. 7. 10. beloued is mine and I am his and his desire is vnto me That thus hauing found and apprehended Christ embracing and holding him in the armes of our faith as our blessed Aduocate and attonement-maker vnto God we may so come before the Lord and treate with him for our peace as did old Simeon when he had Christ in his armes and Luk. 2. 28. 29. 30. his eyes did see his saluation desire the Lord then to let him depart in peace Yea we may then with lesse feare and much more comfortable boldnesse shew our selues in Gods presence and appeare in his sight then could Hester though neuer so well beloued of the King aduenture Hest 5. 2. to goe in before Ahashuerosh who did kindly accept of her when hee held out the golden scepter vnto her Yea farre more warrantably and safely may we bearing Christ with vs in the armes of our faith approch and come neere to the throne of the greatest maiestie of him that is the highest Lord and Soueraigne ruler of the world who hath prepared his throne for iudgement and shall iudge the world in righteousnesse reckoning vpon Psal 97. 8. 9. a more kinde welcome and gratious acceptation at his hands then euer durst the Patriarchs Iacobs sonnes shew themselues before Ioseph then Lord of Egypt though they did carrie their younger brother Beniamin in their Gen 43. 15. 16. 30. hands at the sight of whom the heart of Ioseph yearned within him and his eyes burst out a weeping that hee could not forbeare any longer but manifest himselfe and shew his brotherly affection vnto them and falling vpon their neckes kissed and embraced them forgetting and Gen. 45. 2. 3. 14 15. forgiuing all the iniuâ—ie and wrong that euer before they had done vnto him Thus yea farre more then thus yea farre aboue all that can be vttered conceiued or comprehended is that loue of God in Christ which he beareth to Eph. 3. 19. all the faithfull and wherewith he standeth most kindly and fatherly affected to his redeemed in and through Christ Iesus as to accept of their persons and be delighted Eph. 1. 6. Cantic 2. 14. Isai 63. 7. 9. Ierem. 31. 20. Hosea 11. 8. 9. Iohn 16. 23. with their presence so to be most affectionatly moued towards them in all fatherly kindnesse and compassion that he hath of them as also to heare al their prayers and to deny them nothing which they shall aske when they come to the Father in the name of his Sonne Yea so is the heart of God the Father wonne to al that truly do beleeue in Iesus Christ his Sonne as though Christ Iesus Ioh 16. 26. 27. himselfe should seeme not to
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
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
therefore came into the world in the fulnes of time that hee might become the author of saluation to all that should beleeue Heb. 5. 9. in him who is Iesus our Lord. Who are we that we should controll the wisedome of our heauenly Father in thus dispensing out his owne gifts which are alwaies most freely bestowed and can neuer by any be deserued especially seeing the Lord is God onely wise who alone knoweth both what is meetest for the measure and when 1. Tim. 1. 17. is fittest for the time for any to receiue grace from his hands vpon whom it shall be his good pleasure to bestow Why faith is not seene any grace at all It is not vnknowne to the Lord how depraued our nature is how deeply infected and enuenomed wee are with most poisonfull and deadly corruption so as it is hard for any grace to bee put into vs which we shall not be found to spot and defile wee are apt to abuse not only the gifts of nature which God hath giuen vs but the supernaturall graces also and gifts of his spirit bestowed vpon vs yea euen this gift and grace of faith it selfe which is a gift of gifts and grace most gratious that God doth bestow vpon those whom hee loueth best then the which none is either more pretious or excellent in selfe nor none is more soueraigne or sauing vnto vs. Which howsoeuer it hath vertue in it according to the naturall working thereof to purifie our hearts yet Acts 15. 9. being once placed and planted in our hearts such is the strength of corruption that it meeteth with there as it becommeth polluted it selfe and that with all other graces put into vs as our best workes that doe goe from vs and are done by vs they all by being once in vs and by comming so from vs are but as spotted and polluted Isai 64. 6. cloathes are Let the Lord bestow this most pretious faith vpon vs which is called the faith of Gods elect which Tit. 1. 1. is so pretious as whosoeuer hath once receiued it can neuer perish afterward if alwaies vpon the first bestowing of it vpon vs and at the very first being of faith in vs we should vndoubtedly know that we had true sauing faith which is auaileable euen in the least measure and degree thereof to saue euery soule that truly is possessed with it it were possible yea and that very likely too vnlesse wee were better aided with a second grace giuen that we might abuse this first so as the knowledge thereof might cause vs become negligent in further vsing good meanes to attaine to greater degrees of faith and increases thereof because we would thinke a little would be sufficient and serue our turne well enough Contrary to that which he that is the author of our faith would haue to be done of vs who setteth vs a worke euer to desire and daily to pray to God for the more encreasing of our faith Euen as we are also willed not to be wanting to our selues in building vp and edifying our selues in our most holy faith Iude 20. Not without iust cause then is it that the Lord is found to take this vsuall course with many of his children whom he full dearely doth loue that in this point of hauing the assurance of their saluation by the liuely feeling of sauing faith to be in them hee holdeth them off for a long time before he granteth them herein their desire though they desire nothing more earnestly and long for the finding and feeling thereof euen to the very fainting of their hearts giuing to them that which is most needfull for them to haue which is faith to be saued though withholding from them that which might be thought most comfortable for them to haue in regard of their owne feeling namely the assurance of faith for saluation And though the Lord knoweth that such his children desire to know nothing sooner nor nothing more then to know themselues to bee of that number that are appointed to life and saluation for euer yet doth he see it fit not to acquaint them too soone with what hee either hath done for them in the free electing of them Eph. 1. 4. before euer the world had any beginning or what hee hath now wrought in them by putting faith into them for the making their estate safe for euer in the matter of their so much desired and longed-for saluation because he well fore-seeth such is our pronenes and readinesse to abuse euen Gods best fauours and mercies bestowed vpon vs that if we should know too soone that all were wrought and made sure by God himselfe for our euerlasting saluation we our selues would take little paines to make sure our owne saluation to our selues whereas the Lord would haue this to be the worke of euery man that we our selues should worke out our owne saluation as with our owne hands and that not without feare and trembling too This is a worke inioyned vnto all and a dutie that is to be done and practised by all not onely of them that are the weakest younglings that are but as infants in the faith and babes in Christ but of those also that 1. Cor. 3. 1. Eph. 4. 13. 14. are the strongest and of ripest age that are growne men in the faith and haue attained to the greatest degrees therein For though the Lord as seemeth best to his wisdome doth in a differing manner dispence of this grace of sauing faith to such as shall be heires of eternall saluation to some he giueth to haue a lesser and to some to haue a greater measure therein some to haue great doubting remaining with their true beleeuing others to bee more comfortably perswaded and at times also most vndoubtedly Rom. 8. 38. 39. assured of their obtaining saluation with God for euer and that with so great a certaintie and clearenes as nothing can make them at all to doubt or call the matter once into question yet who so hath the greatest assurance of all hath no such assurance as will allow him to be carnally secure or exempt him from passing the time of his 1. Pet. 1. 17. dwelling here infeare or free him from an awfull kind of trembling also euen then when he hath his greatest comfort and is in the midst of his chiefest reioycing seeing these are both coupled and commended vnto vs to bee vsed together to serue the Lord with feare and to reioyce Psal 2. 11. with trembling which may occasion the very best neuer to be idle nor vnfruitfull in the Christian conuersation neuer to slacke their diligence by adding vertue to vertue stil to make sure to themselues their eternall election and neuer to withdraw their hand from the labour of this blessed worke of euer working out their owne saluation and that not without some feare and trembling also Which if they should be wanting in and faile to doe and by abusing
be cast too much behind or so runne that we should not obtaine Our case by our sinning and by Gods mercy prouiding a remedie to saue vs from perishing if we will looke out for it in time is not vnlike the case of one among the Iewes that had vnwillingly slaine a man and Gods mercifull indulgence vnto such a one for the sauing of him by appointing Cities of Deut. 4. 41. 42. refuge for him to flie vnto that there he might be rescued and saued out of the hands of the reuenger of blood now we may well thinke there was no need to bid such a man runne to that Citie for if he were taken before hee came thither he was in danger to be slaine and though he ran toward that Citie neuer so fast yet wee may easily conceiue he ran not without feare and trembling all the way as he ran lest the reuenger of blood should haue ouer taken him before he should haue gotten thither So is it with vs Christ is our onely refuge and propitiation 1. Ioh. 2. 1. 2. for our sinnes if we be taken out of Christ we are lost for euer Should we not plie vs then with all possible hast to get vs vnto Christ and labour with the Apostle aboue all things in the world to take such a course as we may be found in him not hauing our owne righteousnesse but Phil. 3. 9. the righteousnesse which is by faith in his name Now who shall be found to be in Christ but those that shall be found walking in this good way not walking after the Rom. 8. 1. flesh but after the spirit haue we not cause then by faith to get vs into this way with all the speed that may be and to ply vs as fast on in it after wee be once entred as possibly we can and will any blame vs if we doe not all this without feare and trembling seeing there is so much danger on euery hand For if either wee should mistake the way at our first entring or goe out of the way againe after we had once well begunne or slacke our pace as we are a going that heauen gate should be shut before wee come all were lost with vs and wee were vtterly gone if we had a thousand liues they would perish all without any redemption Is not feare and trembling then worthily remembred by the Apostle in this case and not without great neede commended vnto vs which are so good helpes for vs and fit meanes to remedie all this that will not suffer vs to abide secure but stirre vs vp with all carefulnesse to looke well about vs in euery respect And where it is conceiued that such fearing and trembling would hinder our Christian reioycing and dash all our comfort let mee adde this for a conclusion about this point that as the sweetest ioyes doe many times spring out of the bitterest griefes and out of the lowest bottomes of the deepest sorrowes the highest springs of the liueliest and most lasting comforts doe oftentimes fall out to be found and fetched forth so out of this feare and trembling lest in any thing wee should be wanting that were needfull to be done for our attaining to saluation a most comfortable boldnesse and most solide assurance of our firme standing in the state of grace and saluation will at the length bee fetched and wrought out as by a strong hand For what should make vs to doubt or cause vs to feare any more if Gods spirit hath pronounced peace to all such as walke according Gal. 6. 16. to the rule that himselfe hath set downe for their direction giuing his word and promise that there shall bee no condemnation to such as walke not after the flesh but after the spirit And our owne consciences which haue been witnesses with vs in all our waies are ready to comfort vs in this behalfe and to say for vs that such hath been our most vsuall and most ordinary course who shall then stand vp to make vs afraid or what should hinder the stablenesse of our comfort and the assurance of our peace Nay hauing warrant from God to goe with this message and to say to him that walketh in his righteousnesse it shall be well with him I would meeting Isa 3. 10. with such greet and salute them as did the children of Beniamin greet and encourage Dauid saying Thine are we O Dauid and with thee thou sonne of Ishai Peace 1. Chro. 12. 18. peace be vnto thee and peace to all thy helpers for thy God helpeth thee CHAP. VIII How faith is discerned and the true being thereof made manifest both to the beleeuer himselfe and to others Question NOw if it please you to returne againe to your former speech you were in hand with I would be glad to heare somwhat more of that point how faith which you haue said may haue a being in a mans heart when yet it is not felt commeth at all to be discerned and how at length the true being thereof may be made manifest A. When the seed of God his Word which is immortall How faith is discerned and abideth euer whereof this precious faith is begotten is once sowne in our hearts and becommeth so blessed there and prospered from aboue as it shooteth out this blessed bud and causeth this pleasant plant of sauing faith how tender soeuer it may appeare to be at the first to spring vp as from a most sure lasting and liuely roote full of sappe and good nouriture so to feede and cherish it alwaies as it can neuer die afterward till wee be saued In whom it is so planted that this sauing faith hath once giuen vnto it a sound beginning of the true being therof that it is now habituated and incorporated into the minde of the true beleeuer which is called the first act of faith when I say we once become to haue the habite of this grace put into vs and soundly planted and seated in our hearts the knowledge of this if it can be truly discerned and vndoubtedly fastened vpon is questionlesse the surest and safest to trust vnto for them that are able to find out such a work thus to be wrought in them for this worke being once done is neuer to doe againe because it cannot be vndone for euer any more for such grace once truly had neuer faileth the hauer afterward it being a part of the regeneration and new-birth of a Christian whereby power is giuen vnto him to become the Sonne of God now once borne the child of God he remaineth so euer he is no more to bee borne againe the second time euen as Baptisme the outward Sacrament of the new-birth is once onely administred and so is sufficient for all our whole life time and is no more reiterated at any time againe But though this bee the surest yet because it is the hardest to finde out otherwise then by the second act which is the more liuely
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
and vigour of effectuall operation to bee seene working and comming from the same So this goodly and glorious imaginarie dead ceremoniall and seeming faith which thus may be seene to haue all the parts and lineaments of the well proportioned body of true and liuely faith it may well be said to haue indeed the shape and image of sauing faith but yet all this while it is no better then a dead image wanting the soule of faith and spirit of life that should breath in it euen the spirit of sanctification and holinesse to inspire these common graces as parts and lineaments of this image and body with holie motion and life of sanctifying grace which might deriue holinesse and puritie so into euery part for the seasoning and sanctifying of all that all might be made pleasing and acceptable vnto God by the same Now for the want of this which is the very soule and liuely life of true and liuely faith it selfe all the rest is but as the body without the soule which is dead and is no more then the image or outside and rotten carkasse of a true faith but is not true faith indeed And therefore as one faith of the knowledge of the Heathen who did excell in all literature and humaine learning O fortunatos Ethnicos fides si accesserit O happy Heathen if to other learning the grace of faith and true beleeuing had also been added So would I say of these temporarie beleeuers O thrice happy Christians if with these common gifts and graces of Gods Spirit bestowed vpon them wherein many of them so greatly doe excell they might haue also that gift of sanctifying grace giuen vpto them to sanctifie the rest and themselues throughout that as for Grace sanctified is grace refined outward parts they seeme and appeare to be much beautified so they might in like manner bee all glorious within soundly sanctified in their inmost affections and renewed in the powers of their soules the spirit of grace and holinesse reinuesting them with such a measure of sanctitie and integritie as they might bee found intire and sincere before God in all that they doe but this being wanting all the rest is nothing For the want whereof the like may be said of these in particular which the Apostle saith of all other 1. Cor. 13. 1. 2. 3. graces where loue is wanting though they had such learning and knowledge as they might seeme to speake with the tongues not of men but of Angels and yet had not their knowledge sanctified they should be but as sounding brasse or as tinckling Cymballs And if they had neuer so strong faith and stedfastnesse of beleèuing in their owne opinion if they were neuer so much rapt vp with the ioy they haue conceiued and should become most secure in their so confident boasting if they did neuer so many things with Herod and should be found so to be changed and altered in their liues that they might seeme to bee as holy as Saints and were become most glorious in shew as are the Angels of light into whose shape it is no hard thing for Satan when he will transforme himselfe yet for the want of this one grace of true and sound holinesse which alone should grace all the rest both they themselues are nothing and all that they doe shall profit them nothing for the causing either themselues to be had in any reckoning with God or for any account to be had of whatsoeuer they possibly can doe without it in his gracious acceptation 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 Question SEeing you haue thus made mention that there must be a concurrence of some principall and particular graces in true beleeuers to the making vp of true faith in them as namely the mind to be inlightned with knowledge the heart strengthened by grace to apprehend for their owne comfort that which it so knoweth with perswasion thereupon of Gods fauor for it selfe which causeth great ioy to be felt with all which must be ioyned a sound and thorow reformation of life in like manner to be wrought and haue likewise shewed that temporary beleeuers who are no better then plaine reprobates may haue the counterfeit and a neare resemblance of all these I desire to heare further declared what speciall differences in these particulars on both parts may be obserued that if there be no agreement in the parts nor like proportion held in any of the particulars the difference may be knowne to be the stronger in the whole and the odds perceiued to bee the greater in the generall when they are compared together First therefore if it please you shew what differences may be discerned betweene the knowledge of him that is vnsanctified and vnsound and the knowledge of a true beleeuer inwhom may be found the faith of Gods elect A. The knowledge of these two may be found to differ Difference of knowledge in that which is common betweene them both and in that which is priuat and peculiar but to one alone which the other can neuer at all haue any part in euen very reprobates may obtaine from God very large allowance to In Reprobates be made vnto them in common gifts and of those of the best kind as not onely to speake with tongues but likewise 1. Cor. 12. 10. to prophesie and preach learnedly and like great Clerkes they may be indued with most rare and excellent gifts this way and graces of Gods Spirit they may excell in them and peraduenture go beyond some of the elect to whom Christ yet wili say he neuer knew them The secreâ—s of Nature Matth. 7. 23. we know haue been most found out by them that haue had nothing but Nature in them and they haue in a manner excelled this way God hath giuen them the excellency of skill in their owne element but the secrets of grace hee hath more abundantly reuealed to such as doe feare him vpon whom he hath bestowed the riches of his grace making them to excell therein Though vnregenerate men may know much yet they are euer defectiue in the chiefe they haue more of such knowledge as is lesse necessarie then haue many true beleeuers but in that which is most necessarie that maketh men not onely learneder but better therein they come farre behind though they may haue great illumination yet something in all their knowledge is euer wanting and kept from them which is as the quintessence of all knowledge The sanctification of grace is the quintessence of grace namely to haue their knowledge sanctified and to haue true sauing knowledge giuen vnto them this the Lord doth neuer bestow vpon them Hee that hath not sanctifying grace in him as sheweth the Apostle Peter let him bee neuer so learned and so great 2. Pet. 1. 9. a Clerke
otherwise yet he is blind and cannot see a farre off he cannot see the happinesse to come the glorie that shal be reuealed the honour that shal be to the Saints the end of Gods seruants how happy it will be nor the vengeance prepared for the wicked to bee warned in time to shunne and auoide it nay they many times doe not see things that are present though so cleare and palpable as might be groped and felt by blind men and not onely discerned Isai 26. 13. cap. 5. 12. by such as haue eyes to looke vpon them such as are iudgements that are present benefits that are present cap. 42. 25. that they might profit by them They haue therefore but an obscure knowledge and there is darkenesse in their greatest light the Sunne going downe vpon them euen at Iob 5. 14. Micha 3. 6. Isai 28. 7. noone and the day it selfe being darke ouer them No maruel then though they erre in vision stumble in iudgement as the Prophet speaketh Here then standeth the greatest preferment that men vnregenerate can euer looke to be brought vnto and largest allowance of gifts that they may euer hope to receiue at the hands of God that they may peraduenture be equalled with the most of Gods faithfull seruants and often preferred too before many of them in the common gifts and graces of Gods Spirit as in the gift of knowledge to haue much humane learning giuen them yea and a deepe insigh◠too into much of that knowledge that is diuine yet all these gifts and knowledge not being sanctified it may be truly said of them they are but as offals cast to dogg◠the other being childrens bread and as Manchet made of the finest of the Wheate As for true beleeuers and such as are sound in the faith Knowledge of true beleeuers indeed besides that they are Commoners with the rest and Commoners with the best in the best gifts that they haue though in the very things which the godly haue in common with the wicked they haue them in a farre better kind and farre more sanctifiedly then any of the wicked haue there being euer a tincture of holinesse put vpon them when they are giuen to them they haue some things peculiarly bestowed vpon them whereunto the vnregenerate shall neuer attaine nor haue the like for as they are the Lords peculiar ones so will hee grace them Tit. 2. 14. Psal 135. 4. with peculiar fauours and gifts giuen vnto them whereby they shall doe some singular thing which our Sauiour Mat. 5 47. would haue his true disciples alwaies to endeauour themselues to doe the like whereunto no reprobate shall euer be able to doe doe what he can He may goe about to colour and counterfeit and sample it as neare as may be but there will euer bee as great a difference betweene them as betweene that which is coloured and counterfaited and that which is most kindly and naturall of it selfe They haue the grace of true sanctification giuen vnto Ioh. 17. 17. 19. them sanctifiedly to doe that which they doe which the other want a grace that graceth all the graces they haue Beside their knowledge they haue is sanctified and so it becommeth sauing the like wherevnto can neuer haue any wicked man But more then this the Lord reuealeth some things to Some things reuealed to Gods children not to the wicked them which the other sort shall neuer know on like as he dealt with his Disciples whom he told euery thing apart vnto euen the hid wisedome of God the vnregenerate Mark 4. 34. Luk. 10. 23. 1. Cor. 7. 8. man is not so farre trusted of God as to haue his secrets made knowne vnto him the Lord dealeth with them as we deale with some whom wee doe not greatly trust we communicate not all that is in our hearts vnto them but onely such things as we care not who heare vs and whether they tell it or tell it not Men will know them well whom they impart their secrets vnto Kings will not make euery subject to be of their priuie Councell they are priuiledged men that are preferred to such a fauour The Lord maketh not all of his Counsell hee will know them well whom he will tell all his mind vnto hee telleth it to his beloued ones hee telleth all things to them apart yea he knoweth how to tell them apart when others are in presence giuing an vnderstanding heart to one to vnderstand the teaching when another that heareth is neuer the wiser for that he heareth but all is kept secret still and hidden from him The secret of the Lord is said to be reuealed to such as doe feare him and they are Iob 17. 4. Isa 29. 14. Psal 25. 14. Ephos 1. 9. Luk. 24. 45. Ephes 1. 4. Mat. 13. 43. Mat. 25. 34. promised that he will shew them his Couenant He opened the mindes of his Disciples that they might vnderstand the Scriptures The Lord will shew to such great secrets what he did for them before the beginning of the world in their Election what he will doe for them after the world hath an end in their glorification and what hee will doe for them in the day of iudgement for their clearing And Ioh. 5. 29. Ioh. 16. 13. this is according to that Christ promised his Disciples that the Spirit should shew them things to come The true beleeuers thē haue such a peculiar kind of know ledge of God and from him as they know of his fatherly yea husbandly kindnesse vnto them they haue such an inward acquaintance with him as the wife hath with her Hos 2. 16. 19. 20 husband that lieth in his bosome which knoweth all his secrets from whom her louing husband will conceale nothing if his call vnto him hee promiseth to shew to them great and mighty things which they know not the Ier. 33. 3. Amos 3. 7. Lord will doe nothing but he will reueale it to his seruants the Prophets As for the wicked they shall be nothing so it is not so betweene God and them but as they are Psal 1. 4. Psal 58. 3. strangers from the wombe so shall they bee kept strangers from knowing of such things to their dying day That heauie iudgement is sentenced out against them which Isaiah speaketh of and was sent to pronounce against Isa 6. 9. 10. them Their hearts are made fat their eares are made heauie and their eyes are shut vp lest they should see with their eyes and heare with their eares and vnderstand with their hearts and conuert and be healed Such things as the Lord in speciall fauour to his elect reuealeth to babes and those that are of little regard and account in the world he yet hideth from the wise and prudent in the Isa 29. 14. Mat. 11. 25. and 13. 11. 13. 14. 16. world euen because it is the good pleasure of his will so to priuiledge
and preferre such as once he hath receiued into his fauour shewing mercy to whom he will shew mercy and whom he will he contrarily doth harden Rom. 9. 18. Now the vse of the knowledge of such a difference to be betweene the gifts and graces giuen to the reprobate and to the elect should moue Gods true faithfull seruants not to content themselues with hauing such graces and gifts of Gods spirit as cannot saue them that haue them but though they be had yet the hauers of them may bee lost themselues not to content themselues with such a kind of knowledge of God and of Christ as though they say in words and thinke in theirt hearts that they haue the knowledge of God yet Christ in the last day shall say vnto them Depart from me ye workers of iniquitie I neuer knew you But to labour to get such a spirituall effectuall particular and distinct experimentall practicall liuely and sauing knowledge of God and of Christ as may be sure to bring them to life euer coucting after the best gifts if there bee any better then others and desiring to heare of that more perfect way which the Apostle speaketh of and promiseth to shew which is not to bee content to prophesie and speake with tongues but to follow loue 1. Cor. 12. 31. which is the chiefe and to practice holinesse they must labour to ioyne with all gifts and graces that they haue In euery part of Gods seruice there is some hidden thing which if it be wanting the whole action is nothing worth and adde to the performance of all religious duties they doe a singularity of holinesse and of purenesse of sincerity and intirenesse that they may bee sound and sincere in them doing that they doe with all integritie and vprightnesse in a sanctified manner in all the powers and with all the parts of soule and body that so they may doe some singular thing so exceeding the righteousnesse of all reprobates and hypocrites But to giue you yet further and more fuller satisfaction in shewing more particularly some differences which may be obserued to bee betweene the knowledge of a true beleeuer and of one that is but hollow and vnsound in his faith I thinke they may in these particulars be well differenced one from another First in the originall whence their knowledge is fetched Secondly in the end to which it tendeth Thirdly in the obiect about which it is occupied Fourthly in the subiect in which it abideth and is seated Fifthly in the kindes wherein they are much seuered Sixthly and lastly in the vses to which they are put For the first the one sort fetch their learning no higher then that the reach of humane vnderstanding may well Originall of knowledge be extended vnto and is found able to comprehend by the power and strength that it hath giuen thereunto Wisd 9. 15. 16. and therefore in some respect may be still said to be but naturall and humane though the things that are knowne are aboue the course of nature and truth in themselues may be said to be diuine The other sort fetch their knowledge farre higher and therefore their wisedome is said to be wisedome descending from aboue which is supernaturall and spirituall Iam. 3. 17. transcending all that nature can reach vnto being the hid wisedome of God which is wisedome among them that 1. Cor. 2. 6. 7. are perfect of whom as being the true and onely children Luk. 7. 35. of wisedome it alone is iustified the Lord reuealing to such by his spirit those things which neither the eye of 1. Cor. 2. 9. 10. man can see nor their eares heare neither can it enter into their hearts in such manner to conceiue of them and therefore of all others is the true solide eternall and euery way most diuine wisedome as being especially giuen Iob. 32. 8. and 38. 36. by diuine inspiration They in comming by their knowledge are either their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owne teachers as they are their owne schollers who loue to heare themselues speake and their owne admirers who like of nothing but what is done by themselues as being wise in their owne eyes or else their learning Isa 5. 21. Galath 1. 11. is of man and after man as the Apostle speaketh they being taught it by man because they are of the 1. Ioh. 4. 5. world they haue them for their masters that are of the world if any come in his owne name they are ready to heare Ioh. 5. 43. him as our Sauiour told the Iewes These are all taught of God because they are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heare his word because they are of Christ his stocke Isa 54. 13. Ioh. 6. 45. Ioh. 8. 47. and 10. 5. 27. Ioh. 6. 45. Psal 119. 102. they heare his voice but a stranger they will not heare they heare and learne of the father and so their knowledge brings them to Christ They are taught of God and therefore they liue well and decline not from his iudgements 2. And as the beginnings are diuers from whence Diuers ends of knowledge both these deriue their knowledge so are not the ends the same for which they labour to come by knowledge They that is the vnsanctified and vnsound in the faith seeke to know either but that they may know which as is said by one is but mecre curiosity or that they may Bernard thereby come to preferment dignities and greater liuings which sauoureth of ambition worldly-mindednes and filthy auarice These seeke to get knowledge to farre better ends as not alone to know but to doe as they know they desire knowledge as for it owne sake and for the excellency which they see to be therein so for the good of others and of themselues also that thereby they may teach others which is charity and also teach themselues which Phil. 3. 8. to doe is piety But aboue all they labour to get the true Vtque alios alij de religione docerent Contiguas pietas iussit habere domos knowledge of God that they may know how to honour him to feare God and keepe his Commandements which is the whole dutie of euery man 3. The third difference is in respect of the obiect of their knowledge Eccles 12. 13. The vnsanctified Christian and the men that are vnregenerate In matters to be knowne they care and study more to know all other things that may be knowne in the world beside then either truly to know God or themselues as they ought they bestow more precious time about hearkening for all manner of tidings that may bee knowne throughout all countries abroad to know the state of all other people of kingdomes and common-wealthes though neuer so farre remote to search what things are done a farre off though nothing at all appertaining vnto them then to know how things goe with themselues at home
in their owne bosome or to take intelligence and grow acquainted with the state and common-wealth of their owne soules or once to thinke of those things that are done in their owne breasts which appertaine to none but themselues alone They delight to tell and to talke of the trouble and businesse of this or that countrey when in the meane time they care not to take any knowledge what trouble is made in their owne breasts by wrath enuie bodily lust ambition and the like in so much as they may be said to be more strangers to their owne nature to their owne soules and to the things that doe concerne themselues most neerely and peculiarly then they be to the deserts of India or to the seas that are furthest off worst to be sailed vpon and hardliest to be knowne Of whom in respect of such kind of knowledges that may bee spoken and well applied vnto them which a learned man spake of some of whom hee said that in Melancthon omnibus sciunt aliquid in toto nihil In all things they will seeme to know something and yet in the whole they know nothing and so they know nothing to any purpose The godly on the other side and true beleeuers esteeme with the Apostle to know nothing sauing Christ and him crucified and so to know themselues as they may the better know how to bee saued by him and this is their chiefest and profoundest learning that they looke after Besides the carnall men desire to bee well read in any booke rather then in the booke of their owne conscience preferring pamphlets and bookes of idle discourse written by men of corrupt and vaine mindes who haue more wit then wisedome how well to vse it of whom it may truly bee said that spider-like they draw out their bowels for the ctching but of flies before the wholesome and sauourie writings of men both godly and learned which affoord much good helpe to them that are well exercised in them for their better profiting and furtherance of their godly edification Yea before the most sacred and holy word of God it selfe and the diuine Scriptuâ—es which are the onely religious and most royall sanctuaries of the truth there being the wisedome of God reuealed vnto vs in them and that Vrim and Thummim wherby we are answered as by Oracle from God in al our controuersies yea God himselfe in them is made knowne vnto vs who drawing as it were the curtaines of heauen doth out of them reueale his owne maiestie vnto vs as with open 2. Cor. 3. 18. face If they can light vpon any thing that is extant published and brought foorth dressed and as I may say dished out and set before them which being once tasted of both in regard of the agreeablenes of the matter which they finde therein to be handled and pleasantnes of the manner and stile of writing in which it is deliuered the same be found to be meate as we vse to say for their owne teeth and as well pleasing the appetite of the old man that is vainly and carnally minded as euer did old Isaac who desired to eate of the flesh of venison take delight to eate of his sonnes venison being prepared after the manner of Rebeckahs fine dressing then as among the Iewes if any would prophecie to them of wine and Mich. 2. 11. strong drinke he should be a Prophet alone for that people Such bookes are the only bookes in these times for such sort of readers such writing they thinke most worthie their reading and are neuer wearie in so doing The man famished with hunger doth not more eagerly flie vpon or more greedily deuoure the meate that is before him then these doe the things that are so written till hauing eaten thereof to the full and satiated themselues with that windie stuffe they may blow it out againe into the eares of the next companie they come into and be able to discourse and hold talke and babble with all sorts of men of all manner of businesses saue of those onely which of all others it were most fit for them to busie themselues about But that which Seneca complained Seneca ep 88. of in his time touching things that were vnprofitable written and taught then may well be the complaint of these times that many things are written and set foorth which were worthie to be vnlearned if at all they were knowne and to be chopt off with hatchets rather then not to haue them gone These contrarily neglect not to looke to their conscience and daily to turne ouer the leaues of that booke to see what is written there as well as to reade other writings for the getting of other knowledges yea they aboue all things labour to keepe faith and the knowledge they haue in a good conscience both towards God and men alwaies and as for their choice of reading bookes and things that are written for their getting of sound knowledge and better profiting in good learning they preferre the reading of one line of the sacred Bible and holy Scriptures and one leafe of other good bookes found consonant to the Scriptures sanctifiedly and sauourly written by such as are Orthodox containing in them wholesome doctrine and profitable instruction that doe tend to spirituall edification before whole legends and vast volumes of idle and vnprofitable discourses contained in bookes though iudged neuer so wittie and found neuer so pleasing and plausible to the palate and liking of vnsanctified men The misbeleeuing professors know the Scriptures and Acts 13. 10. 2. Pet. 3. 16. abuse them and so are the worse for their knowledge peruerting the Scriptures to their owne destruction and 2. Pet. 2. 20. 21. though they know the truth and the way of righteousnes yet they turne away from the holy commandement and therefore they had been better neuer to haue knowne the same their knowledge seruing but to encrease their sinnes and to further the more their iust condemnation and as is said by the Prophet their wisedom and knowledge Isai 47. 10. doth peruert them and cause them to erre The true beleeuers know the Scriptures and are guided Psal 119. 133. 2. Tim. 3. 25. by them ordering their steps in the word of God and so are made wise by them to saluation they know Gods Iam. 1. 25. word and doe it and so become blessed in their deed They know Christ and so doe these but in a differing manner They know Christ and perish with their knowledge of him they knowing him but as the Diuels know him who knew him to confesse him saying We know who Mark 1. 24. thou art euen the holy one of God but they doe not willingly obey him nor soundly beleeue in him and therefore shall neuer be saued by him These haue the sauing knowledge of Christ they know him to acknowledge him as did Peter when hee did confesse Iohn 6. 69. him We beleeue and know thou art Christ
the Sonne of the liuing God so forsaking all to follow him and truly and stedfastly beleeuing in him their faith is so strengthened as the gates of hell shall neuer preuaile against the Mat. 16. 18. same Their knowledge of Christ hath guile and deceit in it making them more bold in sinning because they know Christ hath done all away by his suffering abusing the knowledge they haue of him to a more libertie of licentious liuing These know Christ as the truth is in Iesus to become new creatures in him casting off the old man and putting on Eph. 4. 21. 22 24 the new 4 In respect of the subiect in which the knowledge of these two abideth and is seated this difference may be obserued Their knowledge is swimming in the braine in an idle and bare speculation only These haue their knowledge descending and sinking lower downe into their hearts to worke vpon the affections to breed the hatred of sinne there and the loue of goodnesse They keepe the word of God in their eares to heare it and in their tongues to talke of it they get knowledge out of the word of God to tip their tongues with fine and eloquent speech and to dispute learnedly about points that are intricate These lay vp the word of God in their hearts that it may dwell plentifully there in all wisedome they hide vp Coloss 3. 16. the word of God in their hearts with Dauid that it may Psal 119. 11. keepe them from sinning they get knowledge not so much to tip their tongues with speech as to season their hearts with grace and to liquour their whole liues with holinesse that all their actions may relish and sauour of some goodnesse 5 There is great difference betweene the knowledge of these two in respect of the kinds of their knowledge which are very diuers All the knowledge and wisedome of men vnregenerate that is to say of naturall men it doth most lighten the vnderstanding downward and let it be of things neuer so high and heauenly yet being once in them it becommeth drossie and polluted with their corruption But the knowledge which is inspired and infused into the hearts of men regenerate by the spirit of sanctification is both most holy and pure in it selfe and in like manner sanctifieth them into whose hearts it is put and Iohn 17. 17. 1. Pet. 1. 22. being farre more diuine setteth before their mindes a heauenly great and lightsome Torch shining vpwards to make their mindes more heauenly and their affections to Coloss 3. 2. be set vpon things aboue Of the greatest excellencie of their vnsanctified knowledge in regard of themselues and of the hurt also thereby done to others that may be said of it that was said of the knowledge of Nouatus that it was but venenata facundia but a poysoned and venomous finesse and elegancie of their skill and speech These haue the wholesome knowledge of the truth for Tit. 2. 8. the safety of their owne soules and they speak the words of truth and sobernesse vnto others also whom they do instruct Acts 26. 25. Their knowledge many times is an affecting to know aboue that which is meet and so are found exercising themselues Rom. 12. 3. 16. Psal 131. 1. in things that are too high These vnderstand according to sobriety keeping themselues within due compasse not stretching themselues beyond their line 2. Cor. 10. 13. 14. They haue much obscure confused generall and theoricall knowledge wherein many of them doe excell they haue plentie of illumination without change of affection and so remaine but carnall still their heart and life being left wholly vnreformed These haue a much more cleare distinct speciall effectuall and experimentall knowledge their minds being so inlightned by the Spirit of God with the knowledge of God out of his Word as thereupon they are transformed 2. Cor. 3. 18. into the image of God from glory to glory They haue much verball and litterall knowledge in Tit. 1. 16. word to say they know God but in their deedes to denie him so being in the meane time as one iustly calleth them but beleeuing Atheists These haue powerfull and spirituall knowledge knowing Phil. 3. 10. Christ with the power of his resurrection which causeth the power of godlinesse to be seene in their liues 6 And lastly in respect of the vse that these put their knowledge vnto much is the difference betweene the knowledge that is had on both sides The vnregenerate and vnsanctified men haue knowledge Ier. 10. 14. Amos 3. 10. Ier. 4. 22 but as the Prophet speaketh they are brutish in their knowledge they know not how to doe right they haue knowledge and they are wise for the doing of euill but to doe well they haue no knowledge at all The true beleeuer and sanctified Christian hath knowledge and his vnderstanding is vnto him as a well-spring Prou. 16. 22. and fountaine of life to cause him to depart from the snares of death The wisedome of the prudent saith Salomon Prou. 14. 8. Psal 101. 2. Prou. 11. 9. Psal 47. 10. is to vnderstand his way that with Dauid hee may know how to behaue himselfe wisely in a perfect way The iust by his knowledge is deliuered from the errour and deceit of the hypocrite who with his mouth destroyeth his neighbour They hauing knowledge many times their wisedome and knowledge doth peruert them that being wise in their owne eyes they fal into heresie maintaine errors and they hauing knowledge and vtterance of speech as they are of the world themselues so saith the Apostle they 1. Iohn 4. 5. speake of the world and the world through them These hauing light of knowledge doe ponder the path of their feete to order their waies aright and thereby are Prou. 4. 26. better stablished in the truth These put their knowledge to a better vse they hauing the tongue of the learned Isai 50. 4. know how to speake a word in season to him that is wearie when they speake their lipps doe spread abroad knowledge and their tongue talketh of wisedome for the Law of Prou. 15. 7. Psal 37. 30. 31. God is in their heart The tongue of the wise saith Salomon Prou. 15. 2. vseth knowledge aright where the mouth of fooles doth nothing but poure out foolishnesse They hauing knowledge of things that are in their nature 2. Cor. 2. 17. diuine doe yet handle diuine things in a diuelish manner and handle the word of God deceitfully 2. Cor. 4. 2. These handle the Word of God purely as with washed hands they doe with David wash their hands in innocencie Psal 26. 6. and so compasse the Altar they speaking Gods Word speake it as the word of God yea their speech is 1. Pet. 4. 11. Coloâ—â— 4. 6. ordinarily gracious and powdred with salt They by their knowledge may preach but either they preach themselues
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
all at once and wholly to be wrought vp of the sudden It is not a plant of a nights growing as was Ionahs gourd for when it is once growne and come to perfection it is neither the bitterest nor eagerest frost of one nights freezing nor all the sharpest winters of a mans whole life beside nor the bitings of all wormes that shall lie nibling at the roote that euer can so possibly bite it or sinite it as wholly for altogether to ouerthrow it in the end Wee know that the great and mightie oakes whose enduring is for many ages are longer a growing and slower in attaining to their full growth then are either shrubs in the wood or weeds in the garden which easily may bee brusht vp or weeded out with the hand or being let alone will of themselues fade quickly and wither away but being once growne they will stand any storme and endure the sorest tempest So is the comming forward of the good assurance of a true beleeuing Christian it asketh many a yeeres growth before it can gather strength and attaine to due perfection it must be holpen forwards by manifold experiences and much obseruation had of Gods gracious fauours in the whole course of our liues and so be made to encrease as with the encrease of God The growth of it is slow and requireth much attendance much labour and cost to bee bestowed about it to haue it got forward but when it is growne it is sure as that which is euerlasting and will not perish for euer And it proueth to be of nature inuincible that dareth encounter the bitterest enemie that it hath whereof we haue a most pregnant Rom. 8. 38. example in that blessed Apostle Paul CHAP. XVII Of another speciali difference which is That the misbeleeuer is free from the assaults of Satan wherewith the true Christian is alwaies troubled THe assurance of a mis-beleeuer how vnsure it is if no otherwise it could bee knowne hereby it may well appeare that he who is so great an enemie of the saluation of euery man lets them alone with such courses as they take about their saluation when they promise saluation to themselues and say they are vndoubtedly assured therof already He doth neuer gainsay them nor call their assurance into any questioÌ„ for they vse not to doubt neither would they doubt for all the world and as for the diuell they say they doe defie him but for all their defying of him and as well as he on the other side doth loue them if he knew that they were right and so like to escape him if he were not certaine that so long as he can keepe them to be of that mind that now they are of they are sure enough his owne he would bee so bold as to haue about with them in that point of their assurance as well as with other men But he is too subtile too wilie and in his kind too wise so much to wrong himselfe and disaduantage his owne cause as euer to disquiet their rest and awake them out of that slumber so long as he finds theÌ„ to be stil dreaming that all is well with them He thinkes soone enough to giue them such a good morrow at his greeting them in hell where he most desires to haue them as shall gaster them well enough out of this drunken peace of carnall securitie wherein they haue slept so long which then shall haue an end when their torment shall begin which neuer more shall haue end If hee can carrie them to hell without any noise and leade them on by stealing steppes to that dungeon of darknesse as the foolish young man caught by the whorish woman was lead like a foole that knoweth nothing when yet he was carried to the stockes for Prou. 7. 7. 22. his due correction it is the onely course aboue all others that he could take to chuse Wheras then it is the known practice of the dwell to assaile true faith in euery man and by all meanes to ouerthrow and destroy faith where hee findes it to be if possibly he can It is more then euident that those who are many times found to bee both ignorant in knowledge and very carelesse in life who doe boast of great faith and brag of so strong assurance that they haue nothing lesse then true faith indeed or any so good assurance as can stand them in any stead and that Satan knoweth well enough who lets them so alone without any troubling of them or disquieting them at all which doubtlesse hee would neuer doe did hee perceiue any one sparke of true faith to bee in them or any such assurance as whereby they apprehending Christ Iesus might haue any true comfort of obtaining life and saluation by him On the other side all true beleeuets and such as are Godly assaulted Gods faithfull seruants indeed find by their owne lamentable and sorrowful experience how troublesome an enemie Satan is vnto theÌ„ in these points of their true beleeuing and comfortable assurance of their saluation In these things he will not let theÌ„ alone to die for it so long as he can finde them liuing here vpon earth within the precincts of his iurisdiction if God doe not restraine him he will be euer this way troublesome vnto them A deuoâ—ring Lion is not more greedy of his prey then hee is of making haâ—ocke and spoyle of the faith of men Oh how did he dâ—sire to haue Petâ—r that he might tosse him a while and winnow his faith that hee might leaue nothing Luk. 22. 13. behind but the chaffe of vnbeleefe He spareth none he is afraid of none he will set vpon the best if hee can spie any aduantage that may be taken Our Sauiour Christ himselfe could not scape his hands this prince of the world Ioh. 14. 30. came euen against him though hee could finde nothing wherewith once to hurt him hee ventured vpon him to haue a bowt with him in the matter of his faith to trie a fall with him therein though himfelfe was cast and went so much by the worst as by meanes thereof he lyeth foiled for euer without all possible hope of being recouered for euermore Our Sauiour being baptized there came a voice from heauen proclaiming him to be the Son Mat. 3. 27. of God euen the Sonne of his loue and of his chiefe delight this our Sauiour knew well enough in himselfe this hee beleeued this he had the comfort of After this our Sauiour fasted fortie dayes and fortie nights receiuing no meate to eate from his Fathers hand Heere was now an aduantage spied out by the diuell for him to worke vpon he slippeth not the opportunitie he playeth vpon the vantage and feareth not to assaile our Sauiour Christ in that point of his faith whether he were the Sonne of God or no endeauouring to call that into question and trying if he could bring our Sauiour Christ to make doubt theron taking
you said there must be a laying hold of Christ with a perswasion that God will be fauourable to vs in and through him A. Indeed that laying hold of Christ is most necessary To lay held on Christ to be ioyned with our knowledge and in no case may be wanting for therein is the maine difference found to be consisting betweene true iustifying and sauing faith 2. Pet. 1. 1. Tit. 1. 1. which is called precious faith or the faith of Gods elect from such a faith as men may haue and yet perish with it which is very vnsound and but temporary when it is at the best either false or faigned or but the faith of the history to beleeue that which the Gospell setteth downe touching Christ Iesus the Sauiour of mankind which is the common faith and as I may say euery bodies faith yea no better then the diuels faith for they beleeue all this and yet shall neuer bee saued they get no comfort Iam. 2. 19. by it but are made to tremble and to be more tormented for it This laying hold of Christ that we may rest vpon him to make him our owne and to get our part of saluation out of him is the chiefest worke about which true iustifying and sauing faith is to be occupied and most busily to be employed which is no other then a placing of our affiance and reposing our whole trust and confidence in Christ for saluation We first knowing and apprehending him to be giuen vs of God to the end that we Ioh. 3. 16. so beleeuing in him should neuer perish but be saued by him These two we must haue to be ioyned together for the making vp of that faith that must saue vs to know Christ and to beleeue that is to lay hold of and apply to our comfort that which we know of Christ as relying and resting vpon the same Wee beleeue and know saith Ioh. 6. 69. Peter to our Sauiour that thou art Christ the Sonne of the liuing God we are with the Spouse in the Canticles first to seeke the knowledge of Christ to seeke his acquaintance Cant. 1. 27. and more familiarly to know him daily and therefore to entreate him as doth shee that hee will shew himselfe vnto vs According as elsewhere hee doth promise himselfe that he will so doe to all that doe loue Ioh. 14. 21. him And when wee haue once found him wee are with her to lay sure hold of him and not to let him goe till wee Canti◠3. 1. 4. haue brought him to the best roomes and chambers of our hearts there to haue him resident and euermore dwelling in our hearts by faith Christ by his death and Ephes 3. 17. suffering hath prepared medecine to cure our deadly disease he hath giuen his flesh to be broken and his blood to be shead to make a plaister and a bath to heale and to supple the stiffe and starke wounds of our soules which haue been made by our sinnes Medicines will doe no good if they bee not applied plaisters will heale no wounds if they be not taken hold on by the hand and laid vpon the sores So is it with all that Christ hath done for vs if it be not laid hold vpon and applied by vs for our owne benefit There is indeed a different laying hold of Christ according to the differing degrees of faith that are found to be among them that doe beleeue according to the free dispensation of this grace giuen out vnto euery one by him that is the authour and finisher of the faith of all the Heb. 12. 1. elect of God who best knoweth what is the meetest and fittest portion for euery one to receiue To some is giuen a greater to some a lesser measure of it some there bee that are strong others that are but weake in faith as some 1. Cor. 3. 1. are but babes in Christ when others are come nearer to the measure of the fulnesse of Christ and yet all true beleeuers Ephes 4. 13. Faith though it be not perfect so it be true though it bee feeble like a young borne babe and that sore diseased too is sufficient for saluation Faith doth not saue because it is a perfect vertue but because it apprehends a perfect obiect hauing faith in the truth of it alike though not in the measure and degree of the strength of it alike and therefore all shall vndoubtedly and most assuredly in the end be saued alike for the least measure of sauing faith doth giue title to men to all the mercifull promises of God the weakest shall as certainly and as soone bee saued as the strongest because it is not by the measure but by the manner and kind of faith it being precious faith and faith not fained whereby men are saued Yea more because men are not saued by faith at all otherwise then after a figuratiue manner of speaking but by the obiect of faith and that which faith layeth hold vpon which is Christ Iesus alone in whom our life and saluation 1. Ioh. 5. 11. Colos 3. 4. is wholly abiding Now Christ who is our life may be laid hold vpō according to the differing strength that is in the hands of them that doe apprehend him Those that are younglings and babes in Christ cannot lay so strong hold of Christ as those that are ancient and men growne in Christ but though they hold him not so strongly yet may they hold him as truly as doe the other A child that eateth the meate which is put into the hand that holdeth that meate holdeth it as truly and is nourished by it as soundly and as certainly as a strong man or a Gyant that doth the like though there is great difference for the strong manner of holding of that which both doe eate and are in like manner nourished by Q. But what is to be done of them who as touching their owne feeling seeme to haue no manner of strength to lay any hold of Christ yet indeed doe onely they know that hee is the alone Sauiour of mankind and doe desire that they with others might haue part in that saluation which he hath purchased A. If they cannot with Simeon take Christ in their armes and as Mary did in her wombe yet they conceiue How feeling of faith may be attained him in their hearts vntill Christ be formed in them as the Apostle speaketh there to hold him as dwelling in their Luk. 2. 28. Luk. 1. 31. Galath 4. 19. Ephes 3. 17. Mat. 11. 12. hearts by faith Secondly if they cannot as violent persons presse strongly vpon him and as those that will haue no nay but be saued in spight of the diuels teeth offer violence vnto Christ by plucking him vnto them and pulling life and saluation with a strong hand out of him If they cannot as strong men set fast hand vpon him and take a full gripe of him as did Paul by