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
hee himselfe saith Psalm 32. 3. 4. 5 was while he kept silence and would still haue kept close his sinne and bit in his sorrow and griefe he felt for the same but such smothering of his sin was as if hee hauing hot coales powred into his bosome should haue clasped his garments close about him so to shut them in which euery one knoweth would haue been a course not to be abidden for the burning and scalding would haue been intollerable and neuer to haue bin indured and borne vntill all had been ript open and throwne out againe Therefore when hee could find no more ease by keeping silence he burst out to make open confession of what he had done and came to the acknowledging of his sinne without any further hiding of his iniquity for so he saith he did conclude with himselfe and resolued to do euen to confesse his transgressions vnto the Lord shewing what a blessed effect followed vpon this course taken that then hee was refreshed and found ease to his soule the Lord was pacified towards him and forgaue him the iniquitie of his sinne A very memorable example and thing most worthie to be marked as we are well giuen to vnderstand by that word Selah Sinne in the conscience is as a thorne in a mans foote as needels in the flesh or as poysonfull matter in a soare which lieth burning and belching and aking with paine not to be abidden there is no rest in such cases vntill they be got out the soare launched and the poyson expelled then commeth ease to the patient Iob doth say that If he Iob. 31. 33. had couered his transgressions as did Adam by hiding his iniquitie in his bosome he could haue had no comfort by that course in his distresse Yea the Spirit of God directly setteth it downe that whosoeuer couereth and hideth his sinnes shall neuer prosper but he that confesseth and forsaketh his sinnes that is the man that shall haue mercy Prou. 28. 13. The couers and cloakes of sinne doe nothing but intercept and hide the gracious light of Gods countenance from shining vpon the obtenders and vsers thereof for why should God vouchsafe to forgiue that to vs which wee will not vouchsafe to acknowledge seeing that mortall men doe looke for confession of such faults as others though being but their fellow-seruants haue done against them before they will forgiue them Thrusting out of sinne then and a clearing of the conscience by casting it vp and vomiting of it out of the stomack of the soule as a loathsome burden that cannot any longer be borne by a free an open and plaine confession made thereof and by an acknowledgement of the euill that hath been done though it be against a mans owne selfe that hath been the doer of the same is the readiest and best way that can bee taken to ease a grieued heart that is oppressed with sorrow and heauily laden with the importable burthen of his sinne * Confessio peccati est medicina peccati Nazianz. for confession of sinne is the medicine to cure sin and where sorrow is in such a degree felt in the hart it cannot alwaies bee kept in but it will force out some confession to be made by the tongue to trie if that way any ease can come to the heart or any reliefe possibly bee gotten by such a course taken This confession of sinnes is to be made first and chiefly 1. To God Publike to God and that both publikely with and before others in the publike Congregations and Assemblies of the Church and also priuately in our secret and priuate prayers Priuate by our selues which is then sufficient when our sinnes are not knowne to others or none else thereby wronged and offended vnlesse we find cause to discouer our priuy faults and secret infirmities to some faithfull Minister or friend that is fit and able to counsel and comfort vs in respect of the same as Iam. 5. 6. willeth Christians to do And we are to confesse our sins vnto God not as to one that were ignorant of them and knew them not before to haue been done but as to him that knoweth and perfectly remembreth all things hauing them as it were written before him in a booke who searcheth the heart and knowes all that wee doe amisse that spieth out all our waies and hath the heauens the earth and our owne consciences the faithfull witnesses of our sins against vs therfore are we the rather to confesse our secret sins vnto him because we know he knoweth them that by our so confessing of them wee may doe him to know that wee also know them our selues and that our hearts are so filled with sorrow within for hauing done them that wee cannot but expresse the bitternesse of our griefe by making such an humble confession of our sinnes vnto him who taketh knowledge of all sinnes and that onely can forgiue them and grant vs pardon for them as he hath promised so to doe Prou. 28. 13. 1. Iohn 1. 9. and hath accordingly performed to Dauid and others 2. Sam. 12. 13. Beside this confessing of sinne vnto God if the sinne 2. To men committed hath not onely been done in the sight and knowledge of God but also before men with scandall and offence to the Church wherein it is so done then is it to be openly confessed both to God and men thereby offended that the plaister of confession being spread as far as the hurts and wounds of sinne haue extended they may be soundly cured Sinnes for which confession is due vnto men are either such as be offensiue and hurtfull vnto some certaine and particular persons onely vnto whom like priuate confession is requisite by the testimonie of our Sauiour Christ Mat. 5. 23. 24. or else they are such as bee publikely offensiue and scandalous to a whole Church or Congregation either in regard of the notoriousnesse of the crime committed or in respect of the obstinacie of the offender proceeding vnreclaimeably with an obdurate heart and high hand in 1. Cor. 5. Matth. 18. 17. any priuate or lesser sinne whereby he doth iustly deserue and cause that it should be made publike that others may take heed of him and hee accordingly be censured ashamed chastised for these no lesse then publike cōfession is sufficient that thereby the Church and Congregation may be satisfied and the poore sinners sorrow and griefe of heart as one that is indeed truely penitent may bee brought out and made manifest to be true and sound as it ought to be Here in confession of sinne also there is many manifest Difference thereof and plaine differences betweene the repentance of sound conuerts and of those that are impenitent vnrepentant and at the best but counterfeit And first to begin with the Papists who for priuate 1. From popish confession confession are more seuere in their tradition then God is in his Word vrging euery man vnder paine of damnation
euer haue giuen such a hard sentence of either of them Question The question then from hence may be how farre a man may amplifie his owne weaknes vnworthines without preiudicing the truth Answere For answer hereunto we are to know that as an act of iustice differeth from an act of charitie so the sentence of iudgement differeth from the sentence of affection and sense an act and deed of iustice wee know must goe by a straight thread without swaruing any way at all but an act of charitie hath latitude or breadth as the health 〈◊〉 a mans bodie hath and the Zodiack Circle in the heauens within the extreame whereof the Moone is neuer out of her right course though she moue not euer with her Center vnuariably vpon the ecclipticke line Now in the practice of repentance which is an immediate act of the affections men may according to their feeling make their faults and the reuengement thereof with the most rather then with the lest and yet be within the compasse of the truth of their conceiuing and feeling though beyond the extent of the truth of their sins in themselues exactly considered according to the practice of Zacheus Luke 19. 8. who repenting of his getting goods vniustly said he would giue half of his goods to the poore which thing though an act of repentance will allow a man to doe yet an act of strickt iustice and iudgement will not designe and inioyne a man to doe so much Zacheus repenting said If he had done any Leuit. 6. 5. man wrong he would restore him fourefold which was more then the Law would haue required An indifferent and vpright Iudge comming to iudge betweene two sinners must iudge according to the truth of things neither more nor lesse but a repentant person comming to iudge of himselfe hee iudgeth with the hardest according to the truth of that he doth conceiue and feele to be in himselfe so in the act of charitie a man thinketh best of others and worst of himselfe as wee see in the Apostle Rom. 7. 24. who in true sorrow for his sinne cryeth out of himselfe Rom. 7. 24. expounded as of a most wretched man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a double compound vsed when one would most disgrace a man now we know the Apostle had not committed any so hainous a sin after his conuersion for in his apologie for himselfe Act. 23. 1. he saith that in all good conscience he hath serued God vnto that day and 2. Cor. 1. 12. he saith that that was his reioycing euen the testimony of his conscience that in all simplicity and godly purenesse he hath had his conuersation in the world c. Now according to this president set before vs in that which was thus done by this blessed Apostle is the course and practice of true conuerts that are throughly humbled and cast downe with sorrow and griefe for their sinnes there is none that will thinke more meanly of them nor any that will cry out more loudly against them then they will thinke meanly and abiectly of themselues and cry out with a note higher then they that are loudest against them for their vnworthines and euill doing And Qui sibi displicet in vitijs deo placet Bernard indeed the more abiect that any true penitent seruant of God is in his owne account so hee ende in faithfull humility and not in stubborne desperation it is the better And so much may serue to haue been spoken for shewing some differences betweene the confession of sins made by hypocrites and those that are sound conuerts and true penitent persons Now as touching confessing of sinnes in geneall when Confession in generall we are brought vpon our knees before the Lord to confesse acknowledge our sins vnto him though we may be specially moued thereunto by some one or some few later grosse and grieuous sinnes committed and fallen vnto by vs yet is it meet that we rest not alone in the consideration of that one or those few sinnes so lately committed but by meanes thereof to take occasion to find out our other sinnes also and them all if we could by which in former time we transgressed and offended that all may be repented of and wee the better humbled for them As when one lighting a candle to goe seeke some one thing that he misseth by meanes of that light and seeking doth finde another yea many times many things that were ouercast and in a manner quite forgotten As a worthy man hath wisely obserued out of the practice of Dauid that being checked by Nathan for one grosse sinne lately committed and by him done he comming to make his repentance for it thinketh of more and neuer resteth till he come to the root of all to be humbled for his Originall sinne as well as for his actuall Psalm 51. as in that penitentiall Psalme composed by him is euident to be seene so is it meet that when by meanes of some grosse sinne lately or lastly committed our consciences are so wounded and our hearts so pierced and smitten thorow with sorrow and griefe as there is no abiding for vs longer to deferre and put of our repentance and humbling of our selues before the Lord for making our peace with him that wee take occasion therefrom to suruay and ouerlooke all our wayes to cast ouer the day-booke of our whole life to see what Items the Lord hath against vs and what arrearages we haue runne into by our transgressing his most righteous lawes and to goe so farre backe in searching and trying our wayes and Iob 14. 4. Psal 25. 7. well considering them in our hearts according as the Lord willeth vs to doe by the mouth of his Prophets Lam. 3. 40. Hag. 1. 5. 7. vntill we come with Iob and Dauid to bewaile the very sinnes of our youth and to aske mercy for them yea vntill we come to the head spring and fountaine of our Originall corruption and to gage the very belly and wombe of sin in our first conception and so acknowledge that with all the rest vnto God as particularly as we can labouring to breake our hearts for them all ioyntly and seuerally that so our hearts may fall into the more pieces there being the more stroks giuen to the same by the more sinnes we can remember to haue been committed by vs vntill our hearts may be so smitten and so contrite that they may be as if they were grownd euen to dust and powder for the which purpose we must narrowly search and sift our selues vnto the which course the Prophets haue so much and so often called Gods seruants by their earnest exhortations Zeph. 2. 1. Now albeit we be willing to take knowledge of all Of speciall sins our sinnes in generall yet are wee most to humble our selues to aske mercy and seeke reconciliation for our speciall sinnes whereof we are guilty if we can gesse which they are that God
Deut. 32. 4. Eccles 3. 14. Psal 145. 17. Psal 33. 4. 111. 8. Psal 111. 3. Psal 92. 5. Psal 139. 14. Iob 9. 10. Psal 104. 24. in truth and equitie that they are most honourable and glorious yea that maruelous are his workes and that in wisedome he hath made them all Particularly that they are either secret and hidden from all other creatures and onely knowne to himselfe alone or openly manifest and reuealed in the world and so appertaining to vs to take knowledge of them Q. What manner of workes are those which you doe call the secret and hidden workes of God knowne to himselfe alone A. Such as was his eternall decree and purpose with Ephes 1. 11. Psal 33. 11. Rom. 11. 34. Rom. 9. 11. 22 23. 1. Pet. 2. 8. Acts 4. 28. Acts 17. 31. Mark 13. 32. Mat. 24. 36. himselfe before all beginnings of making the whole world in the beginning and of determining all that hee should make to such seuerall ends as he had appointed Such also as is the appointment of time for the ende of the world and for the bringing all to iudgement the day and houre whereof is not knowne to the Angels no nor to the Sonne of man himselfe Q. What are the reuealed workes of God manifested and made knowne in the world which it behoueth vs to regard and to take knowledge of A. The workes both of the creation of all things out Heb. 11. 3. Isai 44. 24. 42. 5. Acts 17. 24. Gen. 1. 31. Luke 19. 10. Rom. 3. 23 24. 25. 2. Cor. 5. 19. Colos 1. 20. Ioh. 5. 17. Eccles 3. 11. Prou. 16. 4. of nothing made good in the beginning as also the works of daily gouerning ordering and disposing al things once made whether they keepe their goodnesse they were first made in or haue lost it and are fallen from the same so as yet out of all by his infinite wisedome he neuer faileth to bring honour and gaine glory to his name Q. What are we to know touching our selues A. We are to know what we were and what we now are Q. What is to be knowne touching what we were A. We are to know that wee were once happy creatures Eccles 7. 29. oâ— 31. made good in the beginning yea excelling in goodnesse many other creatures that were also made good for we were made after the image of God and so were no other Gen. 1. 27. creatures vpon earth beside Q. What is to be knowne of our selues touching what wee now are A. Two things in that respect are to be considered of vs namely what we now are by nature and what wee are by grace Q. What is that we now are by nature A. That hauing lost our happinesse by the fall of Adam Rom. 3 23. Iob. 14. 1. 2. Ephes 2. 3. we are become most miserable and are all by nature the children of wrath one as well as another Q. What may we know that we are now by grace A. That being iustified freely by the grace of God Rom. 3. 24. through the redemption that is in Christ Iesus our Lord power is now giuen vnto vs by him to become the sonnes Iohn 1. 12. Rom. 8. 17. of God yea heires and fellow-heires with him of life and glorie Q. So much of the knowledge of our selues come now to shew what we are to know to be our duties and wherein they do consist A. Our duties doe consist in performing due obedience 1. Sam. 15. 22. Ier. 7. 23. to Gods holy will in all things Q. What kind of obedience is it which God requireth as our hands A. Both actiue in readily doing all that he hath commanded Deut. 6. 24. 25. 10. 12. 13. Apoc. 3. 10. Marke 8. 34. Luke 21. 19. to be done and passiue in patiently suffering and enduring all that he hath appointed to be abidden Q. What is it that God hath commanded vs to doe A. He hath commanded vs to keepe his precepts diligently and those are either Legall precepts commanding Psal 119. 4. Exod. 20. 23. â—â— Iohn 3. 23. Marke 1. 15. vs to fulfill the righteousnesse of the Law or Euangelicall commanding vs to beleeue on the name of his Sonne Iesus Christ and to embrace and beleeue the promises of the Gospell Q. What is it that God hath appointed vs contentedly and patiently to suffer A. Whatsoeuer either by his owne hand immediately shall be laid vpon vs or through his prouidence and sufferance Psalm 39. 9. Leuit. 10. 3. Iob 2. 10. 1. King 12. 24. 1. Cor. 11. 32. Iob 37. 13. 1. Pet. 4. 12. Heb. 5. 8. by any other meanes shall befall vnto vs either for our chastisement or our triall and that we learne obedience by all that we so doe suffer CHAP. II. Of the Christians practice according to his knowledge of God and his workes Question SO much touching the knowledge in generall which is required at the hands of euery one come now to the practice and declare what ought to be the practice of euery good Christian A. The daily practice of a Christian ought to bee according The mind being lightned in knowledge is not to rest in the sweetnesse of contemplation alone but ioyne practice therewithall to his knowledge so to labour to glorifie God in all things not knowing alone what is meete but doing as he knoweth that he may be blessed in his deed Q. How is such practice termed in the Scriptures A. It is called the power of godlinesse for all that otherwise is held but in knowledge onely as it is floating and swimming in the braine may end in bare speech and rest Iames 1. 5. 2. Tim. 3. 5. in a naked shew or forme of godlinesse which being idle and weake for want of strength of grace to carry it further the life for all that may be left vnreformed as in the 2. Tim. 3. 2. 3. 4. examples instanced in by the Apostle is manifest to bee seene but when practice is ioyned with knowledge then Iames 1. 4. as Saint Iames speakes of patience godlinesse hath her perfect worke and powerfully breaketh out to manifest it selfe as well in the life outwardly as in the heart within Q. What kind of practice doe you meant it to be which you would haue a Christian to ioyne with his knowledge thereby the better to glorifie God A. Both the labour of the mind by holy meditation inwardly had of that that he knoweth and the trauell of the body in workes and actions outwardly performed according to the same Q. How farre must this practice be extended A. So farre as a mans knowledge doth reach vnto for it is but the making vse of knowledge which otherwise would be fruitlesse and vnprofitable Q. Shew this more particularly in those seuerall points of knowledge which you haue set downe to be needfull for euery Christian to haue his mind rightly to bee informed in and first what
as it were within them to consider them aright Expos in Psal children and shew to the generation to come the praises of the Lord his strength and his wonderfull workes that he hath done that they may make them knowne to their children and the children which yet are not borne may arise and declare them to their children that all may set their hope in God and not forget the workes which he hath wrought The workes of God saith the Psalmist are honourable and glorious to be sought out of all them that haue pleasure therein they are as scaling ladders that are set vp for vs euery where to climbe vp by them the better to see God and as bookes opened in which we may learne better to know them the dumb 111. 3. Psal 111. 2. 3. Psal 28. 5. Iob 12. 7. 8. 9. beasts if they be asked will teach man the fowles of the heauen will tell him the earth will shew him and the fishes of the sea will declare vnto him that the mighty God hath made them all Q. Touching the worke of the Creation which is the first worke of this kind wrought by God in the beginning what vse and practice are we to make of the knowledge thereof A. That seeing it is the Lord that hath made vs and Psal 100. 3. Rom. 11. 36. not we our selues and that of him through him and for him both we and all things else haue had our being we therefore endeauour by our selues and by all things else to bring glory to his name that so the Lord may Psal 104. 31. reioyce in his workes Often praying that prayer of Dauid Thy hands O God haue made mee and fashioned Psal 119. 73. me giue me vnderstanding therefore that I may learne thy Commandements Besides when we looke vpon the heauens the worke of Gods fingers the Moone and the Psal 8. 3. starres which he hath ordained and know that by the word of the Lord the heauens were made and all the host of them by the breath of his mouth When wee behold how the Lord hath sowen and garnished the heauens Psal 33. 6. with starres aboue and gloriously couered the earth with flowers fruits and all liuing creatures here below Iob 26. 13. we who are set in this world as vpon a stage to behold these things and admire the eternall power and Godhead the goodnesse and greatnesse and wisedome that is infinite of him that did so make them which Paul saith to be the inuisible things of him but by the creation Rom. 1. 20. are cleerely to bee seene And that as those that are astonished with this his worke full of wonders wee doe crie out with the Psalmist to the praise of him that hath done them O Lord how excellent is thy name in all the Psal 8. â— earth among the gods there is none like thee O Lord there is none that can doe like thy workes Psal 86. 8. Q. What vse may be made of the knowledge of the worke of the redemption of mankind and of the restoring of all things by the Messias and Sauiour of the world A. Thereby as the manifold wisedome of God is manifested and made knowne to Angels and to men so the exceeding greatnesse of the power of Gods might Ephes 3. 10. Luk. 1. 49. â—1 69. and riches of his grace and goodnesse especially to mankind is cleerly reuealed and ought freely to be acknowledged Ephes 1. 19. Ephes 2. 7. that was able and willing not onely to make all things good out of nothing in the first Creation but to restore that which was now become euill and therefore worse then nothing to a better perfection then it euer had in the first beginning a worke of greater difficulty then was the former God to make the first world spake the word and it was made he commanded and it Psal 33. 9. stood fast but the same Lord to restore the second spake many things did maruellous things and suffered vnworthy things euen things most heauie and grieuous In regard whereof this being done especially for mans saluation we may cry out with the Psalmist Lord what Psal 144. 3. is man that thou takest such knowledge of him and the sonne of man that thou makest such account of him and as Iob speaketh that thou shouldest thus magnifie him Iob 7. 17. and thus set thine heart vpon him and in respect of the Lord cry out How great is his goodnesse and how great is the beautie of his workes towards vs Oh happie the redeemed who is like vnto them a people that are thus saued of the Lord The knowledge also of our redemption should be as a double bond vnto vs to bind vs in duty vnto him that 1. Cor. 6. 19. 20 Luk. 1. 74. 75. Tit. 2. 14. hath so loued and saued vs by so great a deliuerance to serue him in holinesse and righteousnesse all the dayes of our liues who hauing been our Creator is also become hereby our Recreator that hath twice giuen vs our liues once out of nothing and the second time out of wofull destruction and most deadly damnation Lastly seeing we are bought with so great a price we August are not to make our selues so vile and so little worth as to sell our selues for a morsell of bread or a piece of siluer Ezech. 13. 19. Heb. 12. 16. to become slaues vnto Satan and seruants vnto sinne Q. There is yet another worke of God his daily gouerning ordering and disposing all things by his prouidence what vse may the knowledge thereof be put vnto by vs A. This may glad the hearts of all creatures in generall Mat. 28. 18. Ioh. 5. 17. 22. Ephes 1. 20. 21. 22. but especially of the redeemed to know that the Lord that saued them is the ruler of the world who sitting in heauen doth whatsoeuer hee will that his is the Psal 1 15. 3. Psal 22. 8. Ezech. 33. 11. Iob 7. 20. Psal 36. 6. power and his is the might and that the kingdome and the dominion is his who as hee hath made all things and giuen them life and being so doth hee not delight in nor desire the death of any but is said to be the preseruer of men yea vouchsafeth to let it be knowne to all that it is he that saueth both man and beast For this cause the Psal 97. 1. and 98. 7. 8. 9. Psalmist willeth all the earth to be glad of it yea not so much but the insensible creatures are called vpon to bee affected with it the sea is willed to roare the flouds to clap their hands and the hilles to be ioyfull together For since the Lord is king all may reckon vpon it that hee will iudge the world with righteousnesse and the people with equity This also may put courage and boldnesse into the hearts Psal 27. 1. of all Gods faithfull seruants not to feare what all their
new borne either know or apprehend the time or the meanes in and by which it came to be first brought forth into the world though being once borne and endued with all the powers and faculties of the mind and made in euerie part proportionable with all the members of the body howsoeuer it cannot well vse either it is euen at the very first as absolutely and perfectly a true man as euer it shal be afterward when it can put the vnderstanding that is in the mind to the greatest vse and worke with the members of the body to the best purpose that it euer shall be able So is it with the faith of Gods elect that is once Iude 3. giuen to the Saints it is as true faith at the first and as truly existing and being after it is once begotten by the working of Gods Spirit and thereby planted and put into the hart of a Christian though in neuer so great weaknesse as euer it is or shall bee when it is growne to the greatest strength it euer can attaine vnto or bee of the most effectual and mightiest operation and working that it possibly can be of Again if we consider faith how it may be assailed euen after it hath bin once soundly wrought in vs and planted in our hearts by the strength of tentation and the forcible Luke 22. 31. working of Satan who desireth to haue vs that he may winnow and sift vs as wheat daily experience maketh manifest the truth of this that so may a mans faith be shaken and al feeling of comfort be made wholly to faile him that he who once with great ioy did apprehend the loue and fauour of God towards him in Christ Iesus may be as far from such feeling and comfortable perswasion either so farre as others can iudge or himselfe can any way apprehend as euer was Peter from that worthie confession of Christ and of the faith hee had in him which hee once made profession of and which was so greatly approoued Matth. 16. 16. 17. 18. and applauded by our Sauiour himselfe when afterwards he did most vnfaithfully cowardly and dastardly denie him and falsely forsweare him yea curse and banne himselfe Matth. 26. 70. 72. 74. if euer he knew him And yet through the vnchangeablenesse of Gods purpose and grace whose waies are euer mercy and truth to such as feare him and his workes without repentance neuer to be called backe againe who neuer can denie himselfe though we may be vnfaithfull 2. Tim. 2. 13. and hardly can beleeue the faith of such a Christian howsoeuer soarely it may bee shaken by the force and strength of tentation so as vnbeliefe may seeme to haue gotten the vpper hand and feeling to be quite lost that hauing wholly let goe the hold thereof yet is it no more destroyed from hauing any further being nor can bee more made finally to faile him in whom it was euer soundly wrought at all then did the faith of Peter vtterly faile which was so vpheld by the promise and prayer of Luke 22. 32. Christ our Sauiour as it was not possible for all the gates of hell to preuaile against the same though they sifted it Matth. 16. 18. neuer so winnowed it to the ful This comfortable perswasion then in the heart of a beleeuing Christian which accompanieth the true knowledge and laying hold of Christ and riseth and floweth from them both it is not so much felt and perceiued at the first being and beginning of faith as after some time of continuance when faith by daily growing hath attained to some good measure of strength it then is found to manifest it selfe to the much quieting of the heart in the which it is so felt This is but the comfortable progresse and growing of faith the proceeding of it on as I may say from faith to faith as the Apostle speaketh And as in a word was noted before Rom. 1. 17. 1. Pet. 1. 21. out of that which is set downe by Peter from the faith that we haue by beleeuing in Christ to come to beleeue in God and to haue faith and hope in him reckoning vpon all fauour and mercy from him CHAP. VI. The vse that is to be made of this that God hath giuen the Commandements both of the Law and Gospell for the attaining of eternall life Question COme now to shew what vse we are to make of the knowledge of this that beside the commandements set downe in the Law for the fulfilling the righteousnesse thereof promise being made that if we shall so doe we shall liue thereby we haue another commandement inioyned vnto vs in the Gospell for our belieuing in the name of the onely begotten Sonne of God with promise likewise made in the same Gospell that all that belieue in him shall neuer perish but haue life euerlasting A. We are occasioned hereby to obserue the inestimable goodnesse of God towards mankind for his saluation so many waies being vsed by the Lord for the recouering of this most wofull creature so lamentably fallen that yet he might not perish for euer but liue and bee saued in the end First for that in giuing forth his Law he would euer treate about life with so rebellious a traitour as man had shewed himselfe to be against his Creator and would offer any conditions of peace or make any couenant at all for life and safety with such a rebell deseruing so often to die yea and that euerlastingly but such was the first couenant of the Law giuen by the Lord vnto Deut. 4. 13. 8. all mankind to be obserued by them wherein it pleased the Lord to enter into this couenant with man that howsoeuer by his transgression he had deserued to die without any mercy yet if he would now obserue these his Statutes and keepe the commandements which he had set downe in his Law hee should for all that liue and be saued thereby Doe this saith the Lord and thou shalt Leuit. 18. 5. Rom. 10. 5. liue which was done to let man see his vnabilitie to keepe this Law and thereby to driue him to seeke for life by the new Couenant made in Christ Secondly whereas the conditions of this first couenant Rom 8. 3. Gal. 3. 21. 22. Heb 7. 18. 19. Gal. 2. 16. Rom. 7. 10. of the Law were found much too hard to bee stood vnto and to bee kept by any man that so he might liue and be saued by so doing for by the deeds of the Law no flesh can euer be saued for by reason of sinne that commandement which was ordained to life is found to be vnto vs to death Herein the goodnesse of God did yet super-abound that it would please him to couenant with man the second time for life and saluation making a new couenant which is said to bee a better couenant then the Ier. 31. 31. 32. former because it is stablished vpon better promises our Sauiour
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
the dissolution of the soule and the body and that a true beleeuer should dye in all that weaknesse and feeblenes of his faith yet were it not possible that such a beleeuer could miscarrie because he dieth in Christ his faith holding him fast in Christ and holding Christ fast to him faith being of that nature that hauing once taken hold of Christ in the greatest weaknesse that can come vpon it it neuer letteth goe the hold it hath taken though being benummed for a time by some disease of tentation it may not feele the hold it truly hath till that soule be saued that once hath entertained it and had it abiding and dwelling therein it dieth not in death till it seeth that soule that so hath it to be put into life And to shew yet further how mightie and powerfull this grace is to saue euery one that doth truly beleeue it dealeth with vs and for vs towards Christ in the office that it hath to saue vs by Christ as Christ himselfe dealeth for vs towards God his Father in being our Mediatour that wee might be brought to God by him Now we know he neuer will giue ouer the office of his Mediatourship for vs till hauing finished all things for the perfecting of the worke of our full saluation putting downe and subduing all the enemies that wee haue vnto the very last of them all which is death drawing vp all his members euen to the last and to the least that belong to his body himselfe being the head that all together may be glorified with him and then shall be the end of this his office of Mediatourship in the manner as now he doth execute the same and neuer till then when the kingdome shall be deliuered vp euen to God the Father and he himselfe as Mediatour become subiect vnto 1. Cor. 15. 24. 28. him that put all things vnder him that God may be all in all we being inseparably ioyned to him and vnto God by him that so we may raigne for euer in his kingdome After some such manner doth pretious faith which is the faith of Gods elect discharge the office assigned vnto it Christ is the only Sauiour of mankinde there is no name giuen vnder heauen whereby wee can be saued Acts 4. 12. but only by him he alone by himselfe hath fully perfected and finished that worke of our saluation and by the price of his bloud hath purchased eternall redemption for vs at the hands of God his Father The benefit of this purchased redemption is effectually communicated only to such as doe truly beleeue whom hee mindeth to bestow saluation vpon hee neuer faileth to giue faith vnto that they may haue a hand to receiue that which he hath a heart most freely and willingly to bestow the office of faith is to apprehend Christ and neuer more to let him goe to lay hold of saluation which Christ bringeth with him and neuer to see it lost till the soule be set safe for euer into which for this purpose it is once put and wherein it was wrought at the first Faith is most faithful in discharging al the trust that is thus coÌ„mitted vnto it and performeth to the full the office that it is appointed vnto for which cause it setteth vpon our enemies that would let our saluation and neuer giueth them ouer till it hath subdued them it repelleth what would hurt vs it remoueth out of our way what would hinder our good it feareth not our arch enemy the diuell himselfe but couragiously Power of faith and stoutly it dareth set vpon him and encounter him and buckle with him and faileth not to foile him and in the end most valiantly and victoriously to triumph ouer him conquering him in the combate and forcing Iames 4. 7. 1. Pet. 5. 9. him to flight it dareth take the whole world to task ouercome it too in the end for this is the victory whereby Eph. 5. 4. we ouercome the world euen our beleeuing it stoppeth so the mouth of the Law and putteth sinne so to silence that they can haue nothing to say against vs it iustifieth the soule in which it is and setteth it at peace with God it bringeth vs vnto Christ and so ingrafteth vs into him as it suffereth vs not euermore to be separated from him by any kind of dis-union that can happen it purifieth and purgeth the heart while we liue it comforteth and cheareth the heart when we come to die it once being entertained of vs abideth with vs for our safetie and comfort euen to the end it neuer giueth vs ouer so long as wee haue a day to liue and when death that must part vs doth appeare it yeeldeth not to death till we bee bee put into life and lets vs not goe till it hath resigned vs vp vnto Christ who then taketh vs to himselfe for euer out of the hand of faith Thus faith hauing finished the whole worke of our saluation that was to be done by it and brought it to so happie an end it then taketh a most sweete and happie farewell of vs for euer after as not being able any more to stand vs in any further stead Oh happie and blessed work of faith that it thus doth worke for vs Oh grace most gracious and precious indeed of sauing faith which being once giuen to the Saints they can neuer valew the worthinesse of the gift that is so giuen nor the good will of the giuer that most freely hath bestowed it who can neuer be enough loued of vs nor his name sufficiently magnified by vs and praised for the same Q. I will with-hold you no longer by mouing any further questions hereabout nor draw you any further away from going on to speake your iudgement about that matter you were in hand with namely how faith which is a spirituall grace that is inwardly seated and roâ—ted in the heart commeth yet at the length to be plainely discerned and made manifest But I desire to know further your mind in this what you thinke to be the readiest and best course for a man to take that is desirous to worke out his owne saluation and mâ—kâ— his election sure whereby to find out that he hath sauinâ—â—aith euen that pretious faith which is the faith of Gods elect A. I find that the most generall course in the Scriptures throughout taken by the Spirit of God himselfe who is onely wise and searcheth the heart and the reynes and knoweth all men throughly both behind and before within them and without them what they are in most exact manner so as nothing can escape his knowledge when he would make the hid things of mans heart manifest Vsuall triall of faith is by life not heart and would make men either knowne to themselues or manifest them what they are vnto others or would ouercome them himselfe and conuince them to be such as he doth challenge them for and charge them to be what
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
shall therefore be rent out of the booke of life because they haue wronged and abused Gods booke and pulled and rent the Scriptures to a cleane contrary end and purpose then was meant or they euer were written for These apprehend Christ because hee first did apprehend them and knew them for his owne as a good shepheard knoweth his flocke so the Lord knoweth who are Ioh 10. 14. 2. Tim. 2. 19. his and he giueth then againe to know that hee is theirs and so to make claime vnto him according to the stipulation of the new Couenant betweene Christ and the redeemed he saith to them you are my people and they Hos 223. saying to him thou art our Lord thou art our Christ thou art our Redeemer It is well obserued by a godly Perkins in Gal. 4. 9. man and learned Diuine of our time that the workes of grace and fauour in God imprint their image in the hearts of them that belong to God in whom they are wrought There is a knowledge in God whereby hee knowes who are his this knowledge brings forth another knowledge in vs whereby we know God to be our God There is an election in God whereby hee chuseth the Elect to be his people which worketh in them another election whereby they chuse God to be their God The loue whereby God loues vs workes in vs another loue whereby we loue God againe Christ apprehends 1. Ioh. 4. 19. Phil. 3. 12. vs to be his redeemed that workes in vs the apprehension of faith whereby we lay hold vpon him to be our reredeemer and by this saith he we may know that we belong to God if we finde any such impression of Gods grace in vs. These then know Christ to be their Sauiour because he first knew them to be his owne whom he would redeeme they are his and he calleth them by name and cheareth them at the heart by saying vnto them as it is in the Prophet Feare not I haue redeemed thee thou art Isa 43. 1. mine They lay hold of him because hee layeth hold of them holding them by his right hand and holding also Isa 41. 10. 13. Psal 73 23. 1. Sam. 15. 26. 27. 28. Luk. 19. 5. 9. their right hand that he may euer helpe them They doe not lay hold of him as Saul did vpon Samuel that turned away from him and would haue been gone but as Zacheus did welcome Christ vnto his house who first bespake his owne entertainment and was desirous to come to his house and brought saluation with him when hee came They laying hold of Christ lay hold of him who doth not at all belong to them not was euer giuen them or appointed for them no more then childrens bread belong Mat. 15. 26. to dogges though they sticke not to snatch it from them for though Christ died for the sinnes of the world yet intentionally he did neuer lay downe his life for hypocrites and vnbeleeuers who shall die and perish for all him though he hath done enough to saue them onely by meanes of their owne vnbeleefe because they doe not truly and rightly beleeue in his name and therefore their Ioh. 3. 18. chalenging of Christ to be their Sauiour and claime that they make to the benefit of his redemption is no more iust then was the claime that the harlot made who was not the owne mother to the liue child that was none of 1. King 3. 22. hers These lay hold of him and by faith doe apprehend him as hauing of all others the greatest interest in him and all lawfull right to claime him for their owne as who was prepared set apart and appointed for them before the world had any beginning and in the fulnesse of time Galath 4. 4. Luk. 2. 11. was sent to be borne of a woman and to bee borne a Sauiour vnto them and therefore they may iustly say and ioyfully proclaime it before Angels and men as Isaiah sets it downe that vnto vs a child is borne and vnto vs a sonne is Isa 9. 6. Ioh. 3. 16. Gal. 2. 20. Ephes 5. 25. giuen euen giuen by a double donation one from the the Father another from himselfe which gift hath been published by proclamation throughout all the world established in blood sealed in Sacraments and the performance thereof witnessed vnfainedly both by Angels and men Now what is more free then gift and who is more faithfull then God and Christ who are the giuers to see the grant and gift performed Euery good Christian therefore and true beleeuer haue a free deed of gift to shew out of the Court-rolles of the Scriptures whereby to proue the title and claime they make to Christ for being theirs to be most lawfull and iust and therefore they may challenge and claime him by as good right to bee their owne as may the bride challenge the bridegroome to be hers after he hath giuen himselfe to her and she on the other side giuen her selfe vnto him by mutuall promises and by faith and truth to each other plighted in which those promises are giuen and receiued and that before sufficient witnesses that are able to witnesse and testifie the same and so may sing ioyfully with the Spouse in the Canticles without feare of controlment by any my beloued is mine and I am his and his desire is vnto Cant. 2. 16. and 7. 10. me They as temporary beleeuers and time-seruers doe Mat. 13. 21. lay hold of Christ and let him goe againe as Apostatates and back-sliders reuolt from him and fall away so making Ioh. 2. 19. themselues liable to that danger which our Sauiour Christ threatneth will befall to such as abide not in him Ioh. 15. 6. which is the true vine which is that as withered branches they shall be cast into the fier and burned and culpable of Heb. 10. 26. 27. 29. and 6. 4. 5. 6. â— Cant. 3. 4. such a sinne as will neuer be forgiuen These lay such fast hold of him with the Spouse as hauing once found him and gotten to lay hold vpon him they neuer more will let him goe not giuing him ouer till they haue brought him home and carried him into the inmost roomes and chiefest chambers of their hearts that they may haue him dwelling in their harts by faith that they so enioying his presence there and happy fruition Mat. 28 20. Ioh. 14. 18. according as our Sauiour himselfe hath promised to be euer with his to the end of the world and neuer to leaue them Orphans may haue the sweet lasting comfort thereof and solace themselues therein with infinite and vnspeakable contentment If there should bee question made to them as our Sauiour made to Peter and the rest whether they also with others would goe away their answere Ioh. 6. 67. 68. 69. vnto him will be as Peters was Lord to whom should wee goe thou hast the words of eternallife and we
they could neuer be saued the Lord would haue sundry patternes and examples to be set downe in the Scriptures to teach and admonish all the world to take heed how any doe trust vnto the like but to seeke to haue better and such as is true indeed euery way sound and vnfained CHAP. XXVII The description of Repentance that is vnto life with the kinds of it And how true beleeuers and hypocrites differ in them as also in the whole body and frame of Repentance Question SHew then I pray you what is that true repentance that may be trusted vnto and which is neuer to be repented of which the Scripture calleth repentance vnto life and how it doth differ from the vnsound repentance of hypocrites which how glorious soeuer it may bee in shew yet when it is at the best it is but as you say a repentance still to be repented of because it is no better A. Repentance is an action and worke of grace wherby a man that hath mistaken himselfe and gone out of the way vpon knowledge and perswasion of Gods mercifulnesse and readinesse to receiue againe to fauour euery sinner that repenteth doth againe recouer himselfe our of his errings and dangerous waies wherein he hath gone astray and by a kind of retractation of those ill courses he hath taken be commeth changed in his mind in his will and his affections and wholly altered in the waies of his life and outward actions eschewing euill and doing good so bearing out the fruits worthy of amendment of life All which ariseth from the sorrow of his heart that hath been bred by the knowledge and sense of such sinnes as he hath committed which sorrow is not onely felt within but also manifested outwardly by agreeable actions words and gestures When such repentance is wrought and found in any then is repentance vnto life as the Disciples Act. 11. 18. called it granted vnto them Such repenting is the recouerie of the soule after and out of some deadly disease fallen into It may well be called the sicke mans salue or the sinners salue for it cureth all diseases and is an vniuersall antidote against all plagues punishments whatsoeuer Of true repentance there are two sorts an ordinarie and as I may say a common and daily repentance which euery Christian is bound to vse and to practice all his life long and euery day of his life The second is an extraordinary and speciall repentance vpon some extraordinary and speciall occasion either of obtaining some singular blessing or getting to be either remoued or kept away some heauie and grieuous plague This kind of repentance may iustly be occasioned by a mans falling into some grosse sinne after he hath been called to the participation of grace the rising againe from which sinne is a speciall repentance as Dauids rising againe from his fall was In the first we are all to walke and that wee are to vse and practice euery day it being no other then the shewing forth of the efficacie and power of the death and the resurrection of our blessed Sauiour in vs that are members of his body while wee are seene daily to practice the mortification of the flesh and viuification of the spirit the putting off the old man and the putting on the new the dying vnto sinne and liuing vnto righteousnesse and the endeauouring daily to doe these things for the repentance of the very best men is but a daily sorrowing that they cannot be sorrie enough and repent no better but as we are to walke in the daily practice of this first kind of repentance so from some of the occasions of the second and especially any falling into grosse sinnes we should beseech the Lord to preserue vs alwayes if it might be possible by any meanes if it cannot bee but through too much humaine frailty we should find occasions not onely to renew our ordinary daily repentance but often to bring into vse and practice a speciall and extraordinary kind of humbling our selues before the Lord in a manner of repentance vsed more then ordinary for some speciall sinnes or speciall occasions our owne or others then is that course to bee carefully taken and vsed which in the description of true repentance was beforeset downe And such kind of extraordinary repentance in humbling of themselues vpon extraordinary occasions is euer like to speed the better at the hands of God and to preuaile more with him whensoeuer and by whomsoeuer it shall be performed in his sight if they that are so humbled are knowne and found to bee of the number of them which walke and liue in the vse and practice of daily humbling themselues by ordinary repentance for their daily slips common frailties and infirmities Whereas if it be otherwise done by others that are not acquainted with the like course and inured thereunto the like reckoning cannot be made by them neither is there the like hope for them to expect at Gods hands the like gracious acceptation Hypocrites they haue little to doe with the first of these two kinds of repentance they scarce know what it meaneth and are little acquainted with it it is not their custome nor manner ordinarily to humble themselues before God for their daily infirmities and sinnes to make conscience of their waies as being desirous to please God better by going about daily to reforme their liues it is well for them if any iudgement and plague doe come then to be heard howling vpon their beds and to assemble themselues for corne and wine though they still rebell then it is for them to fall a rending their garments though they keepe whole their hearts if guilt of some hainous wickednesse committed like those fiery serpents in the wildernesse doe sting and bite their conscience then is it time for them to cry and roare out with Cain and Esau and to fall a repenting with Iudas and confessing their sinne with like satisfaction as was made by him If the Angell of Gods vengeance poure out the viall of Isa 8. his wrath so as men are plagued for their sinnes then is it Apoc. 16. time for them to fret and vexe themselues and gnaw their tongues for the paines and sores that are vpon them and then make triall what their formall ceremoniall and alwaies extraordinary repentance because ordinary they vse none can preuaile with and for them To shew then 1. Difference of repentance some differences betweene the repentance of true conuerts and of them that are but coloured counterfeits first this is a maine difference euidently to bee discerned that there is one degree or kind of true repentance more in the one then can be found in the other which is so much missing with them that many of them doe neuer meddle with a daily and ordinary humbling of themselues all their life time but deferre it to their end and thinke it time enough to begin when they shall lie a dying the other hauing their