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
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
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
to confesse in the eare of a Priest all and euery one of his 1. Vnto men sinnes in particular how secretly soeuer they haue been done and so many times doe vrge men to doe open penance for secret sinnes inuerting the discipline of the Church this neither the Word of God any where requireth neither the Orthodox Church hath taught as well doth Master Perkins make to appeare in his Reformed Catholike in his Treatise of Confession that Auricular August Confess lib. 10. cap. 3. Chrysost tom 5. hom 5. de dei natura Et in Psal 50. hom 2. confession was not knowne vnto Augustine it is cleare for he said What haue I to doe with men that they should heare my confessions as though they should heale all my diseases And likewise Chrysostome I doe not compell thee to confesse thy sinnes to others And againe I doe not bid thee confesse them to thy fellow-seruants who will mocke thee but confesse them to God who will cure and heale thee The Papists doe likewise erre about the confession of sinnes which they make vnto God in that it is and must 2. Vnto God be made in a tongue or language not vnderstood of the speakers thereof being ignorant which hindreth the feruencie of his zeale that so doth make his confession and the breaking of his hart with sorrow for that sinne which hee confessing knoweth not what it is that hee doth confesse and therefore may well thinke such confessing will bee fruitlesse and bootlesse and all in vaine for it is not likely that euer God will take knowledge of that for the forgiuing of it though pardon in some sort may be asked of him when he that asketh it knoweth not what he asketh and vnderstandeth not what he saith it is not like that euer the Lord will heare him that heareth not himselfe all the while he is a speaking he cannot tell what Now in the next place to come to the openly prophane 2. From open Atheists and vngodly persons they offend against the making confession of sinnes vnto God at least in any particular manner because they are shut vp in hardnesse of heart so as they cannot repent and therefore will bee brought to no speciall confession at all which course doth need no light of Gods word and glorious Gospell to shew the damnablenes thereof for the candle light of the Heathen is sufficient to discouer their state to bee most desperate and past all hope Seneca could say that as to tell a dreame is the part of one that first wakened himselfe out of his dreame that now hee may tell it vnto others so to confesse sinne is the office and part of him that is in the way of being recouered out of sin whereby is intimated the contrarie for any to hold his peace this way is to be in his dreame still and to lie drowned in the gulph of perdition and in a deadly lethargie and sleepe of sinne But to come to set downe some differences of confessing 3. From common Protestants sinnes betweene common Protestants I meane those that only are but carnal Gospellers hypocrites and counterfeit conuerts at the best and them that are throughly penitent and who haue their hearts broken indeede with godly sorrow for their sinnes The first sort if they could 1. Difference get their shame and ignominie remoued and still keepe credit with men they care not though they doe keepe still their sinne which appeareth by the manner of their making confession of their sinnes which is done after so slight a fashion and in a stubborne manner hauing such a companion of pride ioyned with the same as will strangle it to death before it come foorth but a true penitent childe of God doth make confession of his sinnes with shame and confusion of face for them yet not sparing nor caring for any shame amongst men by confessing his sinnes nor what cause he hath to looke sadly vpon them but how he may in all humilitie looke vp with hope and comfort vnto God hee careth not what punishment soeuer God laieth vpon him so as his sinne may be taken away he is still crying out with Dauid Lord take away mine iniquitie and blot out all my sinne for the Psal 51. nature of true repentance is to make a man ashamed of sinne which hee hath committed but not ashamed with griefe to confesse it when it is done but men are for the most part so full of selfe-loue as they will not yeeld to make any other confession of their sinnes then such as will as they thinke stand with their owne outward safetie credit and honour Hypocrites are more generall in folding vp all their 2. Difference sinnes in a bundle together when they come to make confession of their sinnes regarding no more one then another of them but shuffling of them together vpon a heape they doe make a generall and confused kinde of confession and acknowledgment of them and such also is their humiliation for them But as in surfets taken in eating some one kinde of meate intemperatly eaten may be the principall cause of that surfet so among many sins there may be some one or two chiefe festring sins which doe lie rankling in mens consciences that require speciall cost to be bestowed about them and regard to be had of them True penitents therefore doe deale more particularly and looke to their speciall and chiefe sinnes acknowledging them with griefe of heart vnto God making their beginning there and hauing their thoughts most specially to dwell vpon the consideration of them It is meet that men should take seuerall repentances for their seuerall sinnes and for the vaine pleasures and carnall delights they haue taken therein that hauing had many vnlawfull pleasures in sinnes they doe not shut vp all with one repentance alone There is a storie 2. Sam. 21. 1. that in Dauids time God sent a plague vpon the land for a sinne committed in the daies of Saul if Dauid and his people were punished for not regarding Sauls sinne how much more liable was he to punishment if he had not regarded his owne sinnes and the sinnes of his time It was well said by one that if for the blood of the Martyrs shed in this land in Queene Maryes time wee had had euery yeere since a fast throughout the whole land for that blood shed it had been little enough how much more then for our owne proper sinnes and the sinnes of this time which now ouerflow the bankes both of religion and ciuill honestie Where capitall and principall sinnes that haue much angred the Lord and greatly prouoked his displeasure against the offenders haue not in speciall manner been bewailed acknowledged and confessed vnto the Lord when men haue made their repentance and humbled themselues for their sins it hath come to passe that such as haue gone forward a great way in repentance haue been faine to goe a great way backe againe to
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
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
practice or vse you would haue to be made Rom. 1. 21. Psal 89. 7. Psalm 68. 35. Psal 96. 9. Exod. 15. 11. Iob 11. 7. Psalm â—6 8 10. Iob 9. 4 5. Psal 77. 13. Ezeck 43. 2. Psal 89. 6. Isaiah 57. 15. Psal 8. 1. Iob. 37. 23. 13. 11. Iob 26. 14. Psal 76. 7. Psal 66. 5. 7. Psal 18. 31. Psal 103. 17. Psal 103. 8. Exod. 34. 6. Psal 86. 15. Psal 99 9. Isai 41. â—4 29. Deut. 32. 17. Psal 97. 7. 13. 6. Isaiah 6. 3. Tit. 1. 16. 1. Tiâ— 3. 16. 2. Cor. 5. 19. Rom. 9. 5. of that knowledge we are to haue of God that wee know what he is in himselfe which is the first point that is mentioned A. That when wee so know God wee then doe glorifie him as God trembling before his fearefull Maiestie wondring at his great Omnipotencie astonished with his infinite Glorie rauished with his incomparable Excellencie awed with his dreadfull Power comforted with his endlesse Loue cheared with his abounding Mercy and falling low downe before the throne of his glory all false gods and lying vanities of the Heathen being vile in our eyes to say Hee is holy hee is holy he is holy the Lord of Hostes the earth is full of his glory And as thus in our minds to worship him and with our words to praise him so to take heed that in our deeds we do not deny him Q. What vse are wee to make of that knowledge wee ought to haue of God whereby wee may know what hee is to vs A. Thereby we are occasioned seriously to consider of and daily to seeke better to vnderstand that great mysterie of godlinesse which concerneth the worke of our redemption that is by Christ Iesus how God was in Christ reconciling the world to himselfe not imputing their trespasses vnto them and how Christ being God ouer all blessed for euer became also man to suffer what was due for mans transgression that being both God and Man hee might make a perfect satisfaction vnto 1. Tim. 2. 5. 6. God for man And being sealed and sent of the Father to bee the attonement-maker betweene the two parties Ioh. 6. 27. 5. 30. at variance who were God and man hee might first get them inseparably ioyned together in himselfe And these two Natures to bee set at one and by a happy vnion to meete together in his owne person and then in the body of his flesh through death and by the Coloss 1. 20. 21. 22. blood of his Crosse to set all things at peace in heauen and in earth so reconciling man to God as he might bee presented holy and vnblameable and vnreproueable in his sight And thus was hee made vnto vs Iesus that is a full and perfect Sauiour to saue vs from our sinnes Mat. 1. 21. Acts 2. 36. Heb. 5. 5 6. Deut. 18. 18. Luke 4. 18 21. Matth. 17. 5. Dan. 7. 14. 27. Zach. 9. 9. Luke 1. 32 33. God hauing for the same purpose first made him Christ that is annointed him with the holy Ghost and with power to be a Priest Prophet and King to purchase publish and apply saluation for and vnto all that should beleeue in his name Q. What practice or vse of the knowledge of the works of God in generall are we to make A. The same or like to that which is contained in the Song of Moses the seruant of the Lord and in the Song of the Lambe sung by those victorious Conquerors that had the Harpes of God in their hands the ditty whereof Apoc. 15. 3. was this Great and marueilous are thy workes Lord God Almightie iust and true are thy waies thou King of Saints Who is like vnto thee O Lord among the Gods who is Exod. 15. 11. like thee glorious in holinesse fearefull in praises doing wonders And in considering the great workes of God in generall to say with Dauid the sweete singer of Israel O Lord how manifold are thy workes in wisedome Psal 104. 24. hast thou made them all the earth is full of thy riches Blessed be the Lord God the God of Israel who Psal 72. 18. 19. onely doth wondrous things and blessed be his glorious name for euer and let the whole earth bee filled with his glorie Amen and Amen Q. Goe on to shew the like of the workes of God more particularly according as you haue distinguished them And first touching those works which you call the secret works of God what is the practice or vse we are to make of our knowledge we haue that there be such A. First because they belong not to vs but vnto the Lord God himself alone that therfore in all reuerence we leaue Deut. 29. 29. them vnto him and neuer dare presume to prie into the Lords secrets nor desire to vnderstand aboue that which is meet but keepe our selues within the lists and bounds Rom. 12. 3. which God hath set to ranke and raile vs in this way vnder as great a penalty as euer hee set bounds to the children of Israel at the giuing of the Law which they were Exod. 19. 12. 21 not to passe in any desire they had to gaze and see that which the Lord would not haue shewed as in the example of the men of Bethshemesh prying into the Arke 1. Sam. 6. 19. which was not lawfull for them to doe may appeare accounting it a point of our best wisedome and deepest knowledge yea a very learned ignorance not to know that which the Lord seeth not good to reueale yet so as we alwaies doe honour in the workes of God that which we doe not vnderstand And when wee perceiue the iudgements of God to be as a great deepe that cannot Psal 36 6. Eccles 8. 17. and 11. 5. Psal 77. 19. be sounded his wayes to bee past finding out and that his foot-steps cannot be knowne that we then doe stand and wonder at that wee cannot comprehend and with the Apostle cry out Oh the depth of the riches Rom. 11. 33. both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his wayes past finding out to the end that God may haue the greater honour thereby Q. What is the vse we are to make and practice of the knowledge we haue that there be other workes of God that are openly manifested and reuealed in the world A. We are to remember as Elihu speaketh to Iob that wee doe magnifie his workes which men doe behold And seeing the reuealed workes of God are things Iob 36. 24. that doe belong to vs and to our children for euer that Deut. 29. 29. Deut. 6. 7. 20. Psal 78. 5. 6. 7. we therefore doe both labour and learne to know them our selues and that wee likewise doe teach them to our The Lords workes like the curtaines of Salomon haue their beautie within we had neede hold our eyes neare them and put our heads
enemies together the greatest mightiest and proudest enemies that they haue are able to doe against them no not what Satan himselfe the very prince of darknesse nor all the power of hell can doe against them since all these haue no power at all but as it is giuen them and so Ioh. 19. 11. giuen them as it is limited according to the good pleasure of his will at his word they are sent forth at his word they are called in againe hee ruleth ouer their greatest rage and maketh their maddest furic to turne to his owne Psal 76. 10. praise without him none of them all can lift vp hand or foot in all the world but through the greatnesse of his power they are all made subiect vnto him and for the glory of his Maiesty they all tremble and feare before him Psal 66. 3. if he will giue quietnesse none of them all can make trouble yea such is the Soueraignty and superiour command Iob 34. 29. â—e hath ouer them as that for the safety of Gods people out of the hands of them all euery faithfull seruant of God may come and pray before him as doth the Church in the Psalme Thou art my king O God command deliuerances Psal 44. 4. for Iacob The knowledge also of this may quiet our mindes in the greatest stirres that may happen in the world and the most disordered confusions that can be seene to fall out among men and cause vs with patience and in silence to sit vs downe waiting till wee haue seene the issue of them and what may be the end which God who ruleth by his power for euer and stilleth the noise of the seas the Psal 66. 7. and 65. 7. noyse of their waues and the tumult of the people will bring vnto them who in his infinite wisedome knoweth well how to make all things beautifull in time yea out of the fowlest facts the vilest and shamefullest deeds that are done by men so doth the Lords worke appeare beautifull to his seruants and the beautie of the Lord doth so shine out vnto them as they are not onely made glad in seeing his workes but to triumph in the workes of his Psal 92. 4. hands which they see him to haue wrought before them Lastly the knowledge of this that the Lord who is high aboue all nations doth yet humble himselfe to behold to care for and to order the things that are done in Psal 113. 3. 5. 6. heauen and 〈…〉 this should cause vs to feare before the Lord in whose hands are our liues and in whose sight are all our wayes so to rest in and be well contented with whatsoeuer in our whole life time in any sort shall happen as knowing that it is his hand that doth Iob 1. 21. guide euery thing CHAP. III. The Christians practice according to the knowledge of himselfe and his owne dutie and herein first of the legall Commandements Question SO much of the practice and vse we are to make of the knowledge of God himselfe and of his workes come now to shew the like vses that we are to make of the knowledge of ourselues and of our owne duties And first touching ourselues what may this serue vs instead to know that we were once made so happy creatures and so excelling in goodnesse A. For so much as it is the Lord that so made vs happie and not we our selues all the excellencie of that our estate serueth but to declare him to bee most excellent that first set vs in it and of whom we had it For if the heauens declare the glory of God and the firmament show his Psal 19. 1. handy worke which yet are but a part of the great world made by God of nothing man who is a creature so fearfully Ingens miraculum homa and wonderfully made and so curiously wrought in the lowest parts of the earth as he is alone a little world Psal 139. 14. 1â— Our soules and bodies are shops of his most notable works whe in himselfe and an abstract or modell of the vniuersall how cannot the glory of God much more shine bright out of him and the praise of his workmanship his wisedome his goodnesse and his greatnesse be more aboundantly in are wrought wonders and things neuer enough admired The Lord did mouid and fashion man a liuing image of his Deity shewed forth by a creature made so glorious as had the very character and image of God his owne glory put vpon it which the other neuer had Beside the glory of our first creation being so great who as touching our bodily substaÌ„ce were but creatures raised out of the dust and as touching our soules made something out of nothing though a diuine substance indeede Gen. 1. 7. of an excellent and happy condition puts vs in hope that these vile bodies of ours though they must returne againe to their dust are to be laid downe againe with dishonour in the graue yet shall be raised vp againe the second time to the fruition of a better perfection of glory in Gods kingdome and be made like the glorious body of the Sonne of God by the mighty power of him Phil. 3. 21. that once did so make them and that these sinfull soules of ours though now they be so laden pestered and poysoned with aboundant corruption as wee know not of any goodnesse at all that can be found in them shall by the same power not onely be freed from all this load and Rom. 7. 18. burthen of corruption but recouer againe the first if not a fuller purity and greater perfection then they euer had and be clothed vpon againe with a more enduring glory 2. Cor. 5. 4. that will neuer fade Lastly the knowledge heereof serueth to stoppe the mouth of euery man from complaining against God that made him for that he is now so lamentably sallen seeing God made him vpright but himselfe hath sought out that inuention that hath caused this wofull ruine Eccles 7. 29. Q. And what vse are we to make of the knowledge of our miserable estate into which we that were once so happie are now so plunged by the fall of Adam as that we all by nature are become the children of wrath one as well as another A. By this we are taught to acknowledge that thing which by our lamentable experience wee haue now learned and found to bee most true namely that no Iob 4. 18. 1. Sam. 2. 9. creature how glorious soeuer it be is able to sustaine and vphold it selfe if the hand of the Creator bee once withdrawne This serueth also to ouerthrow our pride to cast downe Rom. 3. 27. Ioh. 3. 3. 6. all our glory and confidence in our selues all boasting of our stocke and blood in nature how nobly soeuer wee bee borne since all are shut vp vnder this condemnation to stand vnder the wrath of God by nature and are
become Ephes 2. 3. by sinne the basest and vilest of all other creatures excepting the diuels Lastly the knowledge hereof thus humbling and ouerwhelming vs with shame should stirre vp in vs such a misliking of our selues as should cause vs neuer to bee Rom. 7. 24. â—5 quiet till we might heare of some remedie and set vs a worke to seeke out by all meanes and with all diligence for our full recouerie Q. What vse may the knowledge of this bee put vnto by vs that after the losse of so great a happinesse bestowed vpon vs in the first creation and the throwing vs downe vnder so great a degree of miserie through Adams transgression as to be made by nature the very children of wrath that can looke to inherit nothing but eternall destruction we should yet so be restored by grace through the redemption that is in Christ Iesus as power should be giuen vnto vs to become the sonnes of God yea heires and fellow-heires with him of life and glory A. All this may worthâ—ly hold our minds in the continual admiration of this wonderful worke of him whose name is called wonderfull euen God our Sauiour that Isa 9. 6. hath made this happie change for vs who in his infinite wisedome hath found out the way to bring vs the greatest gaine out of that most beauie losse and to improue that our falling to a better rising and more sure standing for vs then before and out of the bottome and depth of that greatest and most wofull misery into which wee were throwne to raise vs vp to a higher height and degree of glory and of aduancement in royall dignity then Ephes 2. 6. euer man had bestowed vpon him in the time of his first innocency for by meanes thereof he hath taken occasion to vnite vs more nearely to himselfe then we were before our Nature in Christ being taken into the fellowship of the God-head and personally ioyned to the diuine Nature 1. Iohn 1. 3. Matâ—h 1. 23. 1. Tim. 3. 16. of the Sonne of God himselfe a degree of dignitie aboue that euer any of the Angels were lifted vp vnto or for ought that can be knowne euer shall be Besides we beholding and with reuerence wondring 1. Iohn 3. 1. at what loue of God this should bee that wee who are children of wrath by nature should now be thus called the sonnes of God this great alteration and happy change of our estate should cause vs to be affected like as were the people at their deliuerance out of their captiuitie when their mouth was filled with laughter and their tongue with Psal 126. 1. 2. 3. 16. 9. Isaâ— 49. 13. ioy this should cause our hearts to be glad and our tongues to reioyce the very heauens to sing for this the earth to be ioyfull the mountaines also to breake forth into singing yea all people in consideration hereof may bee called to clap their hands for ioy of this so great saluation and to sing aloud vnto God with a ioyfull voyce to sing praises to God to sing praises yea to call forth to the singing Psal 47. 1. 6. 7. praises of euery one that hath vnderstanding seeing the Angels themselues who had not the like cause that wee haue welcommed the birth and comming of the Sauiour into the world with their heauenly sweete melody and Luke 2. 13. songs of great reioycing Lastly the consideration of this loue of God passing all knowledge and of this bountie and goodnesse of Christ in our redemption which is so great as the Angels themselues cannot cease wondering and marueiling at the 1. Pet. 1. 12. same ought to moue and constraine vs to dutie and cause vs to offer vp our selues our soules and bodies as liuing sacrifices Rom. 12. 1. vnto him by our daily seruing of him that our whole life may be a reciprocall louing of him And that as wee are called the sonnes of God who looke to inherit with Christ in glory wee shew the naturalnesse of that our sonne-ship to God our Father after the manner that the onely begotten Son of God himself did in whom the Father Mal. 1. 6. was alwaies well pleased by our constant louing fearing and honouring of him and for yeelding obedience vnto him that the same mind may be found to bee in vs which was in Christ Iesus who humbled himselfe and Phil. 2. 5 6 8. became obedient to his Father vnto the death euen to the death of the Crosse Q. Proceede now to shâ—w what vse we are to make as well of the knowledge of our duties which we are to performe as you haue done of the knowledge of our selues in the seuerall estatâ—s where in we now either are or formerly haue been and for so much as you haue shewed that our duties in generall do consist in pâ—rforming due obedience to God his holy will in all things declare what vse is to be made by vs of the knowledge hereof A. This should set vs aworke first with all earnestnes Rom. 12 2. and diligence to inquire proue and find out what that good that acceptable and perfect will of God is in all things 1. Thes 4. 1. that so we may know how to walk and please him Secondly to the end this knowne will of God may be the better For a man to obey God the way is to command his vnruly appeâ—iâ—es and to command them is for a man to be master of himâ—â—lfe and for â—â—e to be master of himselfe is â—he most soueâ—â—igâ—e princiâ—alitie obeyed by vs and fulfilled in all things that wee learne and labour daily to denie our selues breaking our selues of our owne willes that Gods will may the better bee done and taking our selues from our selues giue vp and present our selues our soules and our bodies a liuing sacrifice holy and acceptable vnto God which is our reasonable seruing of God no more remaining our owne much lesse abiding to become the seruants of men Q. Seeing the will of God which we are to obey vnto is either in requiring vs to doe that he hath commanded or to endure and suffer that which he hath appointed shew first 1. Cor. 6. 19. 20. what ought to be the vse we are to make of our knowing it to be our dutiâ— to observe all that God doth command vs both in the affirmatiâ—e and negatiue commandements which he hath giuen A. This should cause vs with all readinesse and forwardnesse Psal 119. 60. 40. 8. simply to obey and fully and wholly to do whatsoeuer we can learne God commands vs to do and to forbeare to do whatsoeuer we can learne he hath forbidden without any further demurring vpon the point or consulting with flesh and blood without asking any Gal. 1. 16. question either of our owne hearts or of any others else concerning the same And that whether we can see into the reason of that which is commanded or cannot sound
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
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
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
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
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
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
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
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
shall bee too late they should as earnestly craue it and seeke for it by their crying vnto him as euer did Esau seeke his fathers blessing when he came too late and then he could find no place of repentance with him though he sought it with teares for the Heb. 12. 17. Lord hath assigned another manner of estate and condition to hypocrites and vnbeleeuers and declared in his word so great a condemnation to abide them in the pit of destruction as he thinketh it threatning great enough vnto other kind of sinners to tell them they shall haue their Mat. 24. 51. portion with vnbeleeuers and with hypocrites For them then to perswade themselues they shall be saued contrary to all that which the Lord doth otherwise plainely set downe in his word and when they heare the words of his so great a curse to promise to themselues for all that that they shall haue peace it is not onely to delude their owne Deut. 29. 19. 20 hearts with lying and false conceits but to set God the more against them that he may neuer be mercifull vnto them but cause his wrath more fiercely and more furiously to smoake out against them This is not the boldnesse of good assurance and of a warrantable perswasion that hath Gods word to relie vpon but the blindnesse of a most damnable pride and presuming against all that God himself hath spoken when as though they had made Isai 28. 15. a couenant with death and were at an agreement with hell that they should neuer take any hold of them they doe not onely promise to themselues safetie and deliuerance from perishing but high aduancement in glorie and life eternall in Gods kingdome as if when the King hath proclaimed them al to be traytors that were conspirators in the late Gun powder-treason and that so many as can be prooued to haue been of that conspiracie are as traytors to be hanged drawne and quartered if some principall traitor of them all hauing to this day scaped should now be apprehended and attached for his treason and being to bee carried vp to the Court that it might bee knowne what should be done with him he all this while should beare himselfe as bold as the best subiect in the kingdome in such sort as none can make him beleeue there is any danger towards him but hee still promiseth to himselfe that comming once at the Court he shall not onely escape punishment and be freed from all manner of blame and rebuke but bee lifted vp to much higher aduancement and made some great Duke or Lord in the and euery one would thinke that some spirit of frensie or madnesse had strongly possessed such a man So are these men strangely bewitched inchaunted by the diuell to take for sure truths those things which are but Satans meere delusions and when the best is made of them no better then are waking mens dreames The foundation whereupon a true beleeuing Christian doth build his assurance and perswasion that he hath of being saued in the end is that which the Apostle calleth the foundation of God and therefore a most strong and 2. Tim. 2. 19. sure foundation hauing this seale the Lord knoweth who are his the knowledge of God being perpetuall and vnchangeable for whom the Lord knowes once he neuer after Isai 49. 15. doth forget and this is the most firme steady and immoueable foundation that any possibly can build vpon Zach. 6. 1. strong as those mountaines of brasse which Zacharie maketh mention of to beare vp all that is set vpon the same which makes it impossible that a true beleeuer should euer perish It is not the strength of his faith though he do truely beleeue as looking thereby alwaies to hold the comfort which hee now hath that workes vp this assurance but the faithfulnesse of him whom this faith doth relie vpon which is such as though wee cannot beleeue 2. Tim. 2. 13. Tit. 1. 2. yet he abideth faithfull and cannot denie himselfe for hee is God that cannot lie The comfortable and confident perswasion of a true beleeuing Christian for his obtaining of saluation through Christ Iesus standeth more in that hee knoweth whō hee doth beleeue to receiue saluation from as that which he hath purchased and that which he hath promised and which he is both able and faithfull to performe then in knowing that he doth beleeue and what he lookes for to receiue by his beleeuing which is to bee saued by his faith His assurance is more in the assurance of the thing beleeued through the steadfastnes of him that hath promised the same then in his own steadfastnes that he alwaies shal so beleeue or in the steadfastnes of his faith by which he doth beleeue that it neuer more shall be ouertaken with any feare or doubting For our faith may Psal 118. 13. be dangerously assailed and thrust soare at that it might fall it may be shaken but Gods promise is vnfaileable and the truth of his Word as a rocke that cannot be moued nor shaken whatsoeuer be the surges that beate against the same His assurance is more in that hee knowes Phil. 3. 12. Christ comprehends him who will neuer let goe his hold because he is stronger then all that none can pull any out Ioh. 10 28. 29. Ioh. 6. 39. of his hand and because he is most faithfull to answer that trust he is put in by his father whose will it is that of all that he hath giuen him he must not loose one then in the knowledge that he hath that he doth apprehend Christ and doth lay hold vpon him by his beleeuing for he may let goe his hold and let slip that hand-fasting which he holds him by at least in regard of his owne feeling it may bee gone for feeling may faile a true beleeuer and then there is no other helpe but for hope to hold fast and still to stand perswaded that though we cannot apprehend him yet he doth still comprehend vs who as he was yesterday Heb. 13. 8. Mal. 3. 6. Ioh. 13. 1. is euen so to day and will be the same for euermore for hee is the Lord and changeth not therefore was it that the sons of Iacob were not consumed and therefore it is that whō he once hath loued to the end he will loue them stil this we are to remember and to fetch comfort from the same yea to hope also that howsoeuer our feeling may be forthe present yet our selues shal find it to be otherwise afterward again Q. You are light vpon a point that many good Christians are much troubled about who for want of feeling the comfort they haue had feare they are quite giuen ouer and for saken of God I pray you therefore let me be bold to interrupt your other speech a little and to craue of you that you would speake your mind somewhat in this matter what you would thinke were fittest to
leaue one sinne by the power of the ministery of the word then twenty by being beaten from them by constraint of outward trouble and affliction especially when the knowledge of Gods inexpressable loue vnto vs in Iesus Christ is manifested and brought to light by the Gospell preached so as thereout we are made to know how God hath so loued vs as he hath giuen his Sonne Christ Iesus vnto vs to be our Redeemer and so hath giuen vs to him to bee his redeemed yea that he hath giuen his owne selfe vnto vs to be our most louing Father reconciled vnto vs in Christ Iesus and giuen vs againe power by him to become his children with boldnesse to cry Abba father to him by the spirit of adoption which we haue receiued from him when the knowledge especially the sense and feeling of thâ—se thing◠〈◊〉 〈◊〉 hearts with sorrow and griefe for 〈…〉 committed that euer we should haue 〈…〉 gracious and a Father most kind 〈…〉 spoken when of a child-like affection 〈…〉 towards him with sorrowing deeply for hauing offâ—nded him and are found as The soule that is drenched with teares of true repentance receiueth such a tincture and die of grace that will neuer after out good natured children that haue soft and tender hearts to bee grieuing sobbing and sighing in euery corner for angering our Father so as our teares may bee perceiued not to be teares of fullennesse or stubbornnesse but of kindnesse and dutifulnesse towards him when looking vpon him whom we haue pierced with our sinne wee shall be found to mourne before him as one that mourneth for his onely some and shall be in bitternesse for him as one that Zach. 12. 10. is in bitternesse for his first borne And when on the otherside the Lord looking graciously backe vpon vs as he did vpon Peter that looke of his shall pierce our Luk. 22. 61. hearts in remembring all his kindnesses causing vs then with Peter to goe out and weepe bitterly When our sorrow groweth thus and is caused after this manner to arise and when the change of life following hereupon taketh also his beginning from the like ground which is that the appearing of the grace of God which bringeth saluation vnto all men is that that teacheth and moueth Tit. 2. 10. 11. yea after a sort compelleth vs to denie vngodlinesse and worldly lusts and to liue godly righteously and soberly in our whole life time following then is such a sorrow a true godly sorrow indeed and such a conuersion and repentance following thereof vndoubtedly sound and vnfained which safely may be rested on and trusted vnto indeed I denie not but that Gods seruants both may and ought to haue sorrow and griefe of heart when Gods chastisements are vpon them and when they are wounded and smitten by his hand but that must not bee the principall cause of their sorrowing nor that which should cause their sorrow most to abound not the punishment but the fault is most to be respected of such and ought principally to be lamented and bewailed by them I doe also acknowledge that the terrour of Gods Law denouncing plagues and punishments and threatnings of vengeance to all that are transgressors thereof may so strike and astonish for a time the hearts of Gods humbled and deiected seruants as there can bee felt of them no other then a seruile and slauish feare of death and condemnation trembling before the fiercenesse of Gods wrath whose angry countenance they behold frowning vpon them and his hand lifted vp bending the blow at them which they feare will strike them dead at his feet Then is their sorrowing little differing from that worldly sorrow that causeth death they sorrowing because they can see no way of escaping but of necessity as they thinke they must haue their portion with the diuell and the damned in eternall hell fier But this kind of sorrowing and fearing is not that which they doe euer abide in nor no longer then the Lord seeth it most expedien for them for their better humbling and then it is taken away againe with that spirit of bondage that made them so to feare and their worldly sorrow becommeth changed into godly sorrow that causeth in them repentance vnto life and their slauish and seruile feare into a sonne-like and a child-like feare causing them to feare the Lord not so much because of his wrath as for that there is mercy with him with which fearing there is ioyned boldnesse and the spirit of adoption giuen them which causeth them to feare after that painfull manner no more Legall contrition then is not any part or cause of repentance in Gods children but onely an occasion thereof and that by the meere mercy of God for it selfe is the sting of the Law and the very entrance into the pit of hell The Law and the Gospell although in some sort they teach one thing yet they perswade not by the same arguments The Gospell perswadeth by the death of Christ who hath loued vs and giuen himselfe for vs that we might be saued by him this the Law neuer knew nor yet taketh knowledge of but it perswadeth with terrour and feare of iudgement but the Gospell hath a more sweeter voice and in a more amiable manner calleth vs to repentance and amendment of life and our Sauiour Christ commeth with blessing vs to turne vs from our iniquities Our godly sorrowing then for sinne which causeth repentance in vs and a turning from our sinnes it Ier. 32. 39. 40. 2. Cor. 7. 1. is a gracious effect of the Gospell and a part of the new Couenant which the Lord promised to make with vs in the latter dayes Thus the sorrow of true conuerts differeth cleerly from the sorrow of hypocrites in that which causeth either CHAP. XXXI How the sorrow of true beleeuers and hypocrites differeth in that which is caused by either THey differ also no lesse in that which is caused by either And to name the chiefe and principall difference at the first the one causeth death and the other causeth life and that is a difference broad enough for euery one plainly to discerne The worldly sorrow of hypocrites causeth death two manner of waies either by making men too secure or by filling them too full of dreadfull horrour and hellish feare either by making them to presume too much and so they come to perish that way or by making them to despaire too much and so they come to be ouerwhelmed and drowned in perdition that way When hypocrites are brought by the feare of Gods iudgments or by the feeling of them to be much troubled and vexed with griefe and sorrow in their hearts and to expresse their inward heauinesse by an outward great humbling of themselues after the manner that Ahab was seene to be before the Lord they grow so conceited in themselues for that they haue done do so flatter themselues with a vaine hope that that which was feared shall