The Marrow of Modern Divinity, Dialogue (4 of 4)

The Marrow of Modern Divinity · Dialogue (4 of 4)

p. 185Neo.

But I pray you, Sir, whence hath faith its power and vertue to doe all this?

p. 186Evan.

Even from our Lord Jesus Christ for faith doth ingraft a man, who is by nature a wild olive branch, into Christ as into the naturall olive, and fetcheth sap from the root Christ,Wards life of Faith, p. 6, 7, 8 74, 75. and thereby makes the tree bring forth fruit in its kind, yea, faith fetcheth a supernaturall efficacie from the death and life of Christ, by vertue whereof it metamorphoseth the heart of a believer, and creates and infuseth into him new principles of actions, so that what a treasure of all graces Christ hath stored up in him, faith dreyneth and draweth them out to the use of a believer, being as a conduite cocke, that watereth all the herbs in the garden, yea, faith doth apply the bloud of Christ to a believers heart, and the bloud of Christ hath in it, not onelyonly a power to wash from the guilt of sin, but to clense and purge likewise from the power and stain of sin, and therefore sayth, godly Hooker, if you would have grace, you must first of all get faith, and that will bring all the rest,Poore doubting Christian, Pag. 159. let faith goe to Christ and there is meeknesse, patience, humility and wisdome, and faith will fetch all them to the soule, therefore sayth he, you must not look for sanctification,Pag. 154. till you come to Christ in vocation.

Nom.

Truly, Sir, I doe now plainly see that I have been deceived, and have gone a p. 187wrong way to worke, for I verily thought that holinesse of life must goe before faith, and so be the ground of it, and produce and bring it forth, whereas I doe now plainly see that faith must goe before, and so produce and bring forth holinesse of life.

Evan.

I remember a man who was much enlightened in the knowledge of the Gospell, sayth, there be many that thinke that as a man chooseth to serve a Prince, so men choose to serve God, so likewise they think, that as those who doe best service,Barnardine Ochine in his Sermon of Predestination. do obtain most favour of their Lord, and as those that have lost it, the more they humble themselves, the sooner they recover it, even so they think the case stands betwixt God and them, whereas, sayth hee, it is not so but clean contrary, for hee himselfe sayth, Yee have not chosen me, but I have chosen you, Iohn 15.16.John 15:16and not for that we repent and humble our selves, and doe good works, hee giveth us his grace, therefore wee repent, humble our selves, doe good works, and become holy: the good thief on rhe crosse was not illuminated because▪ hee did confesse Christ, but he did confesse Christ because hee was illuminated; for, sayth Luther, the tree must first be, and then the fruit, for the apples make not the tree, but the tree maketh the apples, so faith first maketh the person,On Gal. p. 124. p. 188which afterwards bringeth forth works, therefore to doe the Law without faith is to make the apples of wood, and earth without the tree, which is not to make apples but meer fantacies, wherfore neighbour Nomista, let me intreat you, that whereas before you have reformed your life that you might believe, why now believe that you may reform your life, and doe not any longer worke to get an interest in Christ, but believe your interest in Christ, that so you may work, and then you will not make the change of your life the ground of your faith, as you have done, and as Master Culverwell sayth, many doe,In his Treatise of Faith, pag. 20. who being asked what caused them to believe, they answer, because they have truly repented, and changed their course of life.

Ant:

Sir, What thinke you of a Preacher, that in my hearing said, he durst not exhort nor perswade sinners to believe their sinnes were pardoned, before he saw their lives reformed, for feare they should take more liberty to sin.

Evan.

Why, what should I say, but that I think, that Preacher was ignorant of the mystery of faith, for it is of the nature of soveraign waters which so wash off the corruption of the ulcer,Wards life of Faith, pag. 59. that they coole the heat and stay the spreading of the infection, and p. 189so by degrees heale the same: neither did he know that it is of the nature of cordials, which so comfort the heart and ease it, that they also expell the noxious humours, and strengthen nature against them.

Ant.

And I am acquainted with a professor, though, God knows, a very weak one, that sayth, if he should believe before his life be reformed▪ then he might believe and yet walk on in his sins, I pray you, Sir, what would you say to such a man?

Evan.

Why, I would say with Doctor Preston, let him if he can, believe truly,New covenant pag. 361. and doe this, but it is impossible, let him believe, and the other will follow, truth of beliefe will bring forth truth of holinesse, for who, if he ponder it well, can feare a fleshly licentiousnesse, where the believing soule is united and maryed to Christ, the law as it is the covenant of works, and Christ are set in opposition as two husbands to one wife successively,Towns Assertion of grace, pag. 142. whilst the Law was alive in the conscience, all the fruits were deadly, Rom. 7, 5. but Christ taking the same spouse to himselfe, the law being dead, by his quickning spirit doth make her fruitfull to God, and so raiseth up seed to the former husband, for materially these are the works of the Law, though produced by the Spirit of Christ in the Gospell.

p. 190Ant.

And yet, Sir, I am verily perswaded that there be many both Preachers and professors in this City of the very same opinion that these two are of.

Evan.

The truth is, many Preachers stand upon the prayse of some morall vertue, and doe invaigh against some vice of the times,Wards life of Faith, pag. 19. more then upon pressing men to believe, but, sayth a learned writer, it will bee our condemnation,Williams seven golden Candlesticks, p. 394 if we love darknesse rather then light, and desire still to be groping in the twy-light of morality, the precepts of morall men, then to walke in the true light of divinity, which is the doctrine of Jesus Christ,Wards life of Faith, p. 6, 7. and I pitie the prepostrous care and unhappy travail of many well affected, who study the practice of this and that vertue, neglecting this cardinall and radicall vertue, as if a man should water all the tree and not the root, faine would they shine in patience, meeknesse, and zeal, and yet are not carefull to stablish & root themselves in faith which should maintain all the rest, and therefore all their labour hath been in vain, and to no purpose.

Nom.

Indeed, Sir, this which you have now sayd, I have found true by mine own experience, for I have laboured and endevoured to get victory over some corruptions, as to overcome my dulnesse, and to performe p. 191duties with cheerfulnesse, and all in vain.

Evan.

And, no marvell, for to pray to meditate, to keep a Sabbath cheerfully, to have your conversation in Heaven,Wards life of Faith, p. 68, 69, 70. is as possible for you your selfe to doe as for Iron to swim, or for stones to ascend upwards; but yet nothing is impossible to faith, it can naturalize these things unto you, it can make a mole of the earth a soule of Heaven: wherefore, though you have tryed all morall conclusions of proposing, promising, resolving, vowing, fasting, watching, and self-revenge; yet get you to Christ, and with the finger of faith, touch but the hem of his garment, and you shall feele vertue come from him for the curing of all your diseases: Wherefore, I beseech you, come out of your self unto Jesus Christ, and apprehend him by faith, as (blessed be God) you see our Neighbour Neophytus hath done, and then shall you finde the like loathing of sin, and love to the law of Christ as he now doth: yea, then shall you finde your corruptions dying and decaying daily more and more, as I am confident, hee shall.

Neo.

I but, Sir, shall I not have power quite to overcome all my corruptions, and to yield perfect obedience to the law of Christ, as the (Lord knows) I much desire?

p. 192Evan.

If you could believe perfectly, then should it be even according to to your desire, according to that of Luther, On Gal. p. 173.If wee can perfectly apprehend Christ, then should wee be free from sin: But (alas) whilest we are here, 1 Cor. 13.9.1 Cor 13:9wee know but in part, and so believe but in part; and so receive Christ but in part: and so consequently are holy but in part, witnesse James the just, including himselfe when he sayth, In many things we sin all, Iames 3.2.Jas 3:2and John the faithfull and loving Disciple when he sayth, If we say we have no sin, 1 Iohn 1.4.1 John 1:4we deceive our selves, and the truth is not in us; yea, and witnesse Luther, when he sayth a Christian man hath a body, in whose members, as Paul sayth, sin dwelleth and warreth, Rom. 7.15. On Gal. p. 144.Rom 7:15and albeit, he fall not into outward and grosse sins, as murther, adultery, theft, and such like, yet is hee not free from impatience, and murmuring against God, yea, sayth hee, I feele in my selfe, coveteousnesse, lust, anger, pride and arrogancie,Wards Life of Faith. p. 149. also the feare of death, heaviness, hatred, murmuring, impenitencie, so that you must not looke to bee quite without sin whilst thou remain in this life, yet this I dare promise you, that as you grow from faith to faith,Souls effectuall calling. p. 610. so shall you grow from strength to strength in all other graces, wherefore sayth godly Hooker, strengthen this grace of p. 193faith, and strengthen all; nourish this, and nourish all, so that if you can attain to a great measure of faith, you shall bee sure to attain to a great measure of holinesse, according to the saying of Doctor Preston, hee that hath the strongest faith,New covenant pag. 144. hee that believeth in the greatest degree, the promise of pardon and remission of sins; I dare boldly say, he hath the holiest heart, and the holiest life, And therefore I beseech you labour to grow strong in the faith of the Gospell.Phil. 1.27.Phil 1:27

Neo.

O, Sir, I desire it with all my heart and therefore I pray you tell me what you would have me to doe that I may grow more strong.

Evan.

Why surely the best advice and counsell that I can give you, is to exercise that faith which you have, and wrastle against doubtings, and be earnest with God in prayer for the increase of it: forasmuch, sayth Luther, Chos. Sermon, pag. 72.as this gift is in the hands of God onelyonly, who bestoweth it when, and on whom he pleaseth, thou must resort unto him by prayer and say with the Apostles, Lord increase our faith, and you must also be diligent in hearing the word preached,Luke 17.5.Luke 17:5 for as faith commeth by hearing, so is it also increased by hearing,Rom. 19.17. and you must also read the word, and meditate upon the free and p. 194gracious promises of God, for the promise is the immortall seed,Poore doubting Christian, Pag. 148. whereby the spirit of Christ, begets and increaseth faith in the hearts of all his, and lastly, you must frequent the Sacrament of the Lords Supper, and receive it as often as conveniently you can.

Ant.

But by your favour, Sir, if faith be the gift of God, and he give it, when, and to whom he pleaseth, then I conceive that mans using such means will not procure any greater measure of it then God is pleased to give.

Evan.

I confesse it is not the means that will either beget or increase faith, but it is the Spirit of God in the use of the means that doth it, so that as the means will not doe it without the Spirit, neither will the Spirit doe it without the means, where the means may be had, wherefore I pray you doe not you hinder him from using the means.

Neo.

Sir, for mine own part, let him say what he will, I am resolved by the assistance of God, to be carefull and diligent in the use of these means which you have now prescribed, that so by the increasing of my faith, I may be the better inabled to subject to the will of the Lord, and so walk as that I may please him, but yet I doe perceive, that in regard of the imperfection of my faith, I shall p. 195not be able perfectly to apprehend Christ, and so consequently shall not be able to live without sin: therefore I pray you, Sir, tell me how you would have mee to be affected, when I shall hereafter through frailty commit any sin.

Evan.

Before I can give you a true and full satisfactory answer to this your necessary question, I must intreat you to consider with me.

First, that in Rom. 6.14. it is sayd concerning 1believers, Yee are not under the Law, but under grace: And in like manner, Rom. 1.6. it is sayd, But now we are delivered from the Law: And yet it is said concerning a believer, 1 Cor. 9.21. Being not without Law to God, but under the Law to Christ: And in like manner, Rom. 3.31. it is sayd, Doe wee then make voyd the Law through faith? God for bid, yea, by faith we establish the Law.

Secondly, That in 1 John 3.6. It is sayd, 2That whosoeuer abideth in Christ sinneth not: and in like manner, ver. 9. Whosoever is born of God doth not commit sin. And yet it is sayd concerning such, 1 John 1.8. If we say we have no sin, we deceive our selves, and the truth is not in us, and in like manner, Jam. 3.2. In many things we offend all.

Thirdly, That in Numb. 23.21. It is p. 196sayd concerning believers, Hee (that is to say God) hath not beheld iniquity in Jacob, neither hath he seen perversnesse in Israell, & in like manner, Cant. 4.7. It is sayd, behold, thou art all faire my love, and there is no spot in thee, And yet it is sayd, Prov. 5.21. as well concerning believers as others, that the ways of man are before the eyes of the Lord, and hee pondereth all his goings, and in like manner, Heb. 4.13. All things are naked and open unto the eyes of him, with whom we have to doe.

4Fourthly, That in Isai. 27.4. the Lord sayth concerning believers, Anger is not in me, and in like manner, Isai. 54.9. it is sayd, As I have sworn that the waters of Noah shall no more goe over the earth, so have I sworn, that I would no more be wrath with thee, nor rebuke thee: and yet it is sayd, Psal. 10.40. That because the people went a whoring after their own inventions, therefore was the wrath of the Lord kindled against this people, insomuch that he abhorred his own inheritance: And in Deut. 13.1. Moses a true believer sayth, The Lord was angry with him.

5Fifthly, That in Isai. 40.2. The Lord sayth concerning believers, Speake yee comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her p. 197iniquity is pardoned, for indeed, Christ paid God, till hee sayd hee had enough,Boultons true bounds, pag. 1▪ hee was fully satisfied, fully contented, and therefore in Jer. 50.20. it is sayd, that in those dayes, and at that time, the iniquity of Israel shall be sought for, and there shall be none, and the sinnes of Judah, and they shall not be found: for by Christs death Satan, sinne, and Death were conquered and taken captive, and whatsoever might bee brought against us was taken away as the least bill or scroule,Ball on▪ the covenant. pag. 41. and yet it is sayd concerning the seed and children of Jesus Christ, Psal. 89.30. If they forsake my Law, and walke not in my judgements, then will I visit your transgressions with the rod, and their iniquities with stripes: and in like manner, 1 Cor. 11.30, it is sayd, concerning believers, For this cause many are weak and sickly amongst you, and many sleepe.

Now though all these Scriptures speake contrary one to another, yet they all speake truth, for they bee all of them the words of truth, and that it may appeare to you that they doe so, I pray you take notice that where believers are sayd not to bee under the Law, and freed from the Law, it is to be understood of the Law, as it is the covenant p. 198of works, and where it is sayd that believers are under the Law, and that faith establisheth the Law; it is to bee understood of the Law, as it is the law of Christ, now if believers be not under, but are freed from the law of works, or covenant of works, then though they doe transgresse the law, yet they doe not transgresse the Covenant of works, and if they transgresse not the covenant of works, then cannot God see any transgression of theirs, as a transgression against that Covenant. And if he see it not, then can ye neither be angry with them, nor yet chastise them for it: But if believers be under the Law, and faith doe establish the Law as it is the Law of Christ, then if they transgresse any of the ten Commandements, they transgresse the Law of Christ, and if they transgresse the Law of Christ, then doth Christ see it, and if Christ see it, he will be both angry with them, and chastise them for it.

Now then neighbour Neophytus, to apply these things to you, and so to give you a particular answer to your question, you are to know that you are not now under the Law, but are by Christ freed from it, as it is the Law of works, and therefore whensoever you shall hereafter through frailty transgresse, any of the ten Commandements, you p. 199are not to thinke you have thereby transgressed the Covenant of works, neither are you to conceive, that God either sees your transgressions, or is angry with you, or doth chastise you for them, as they are any way a transgression of that Covenant, for you being freed from that Covenant, and so consequently from sinning against it, must needs likewise be freed from all wrath, anger, miseries, calamities and afflictions, as fruits, and effects of any transgression, against that Covenant.

But yet whilst you live, you are to conceive that you are under the Law of Christ, and therefore whensoever you doe swerve or goe away, from the rule of any of the ten Commandements, you must perswade your selfe that you have thereby transgressed the Law of Christ, and that hee sees it, and is displeased with you for it, and if you be not grieved for it, and doe not reforme it, Christ will chastise you for it, either by hiding his face, and withdrawing the light of his countenance from you, and so by depriving you of peace and comfort in him for a time, or else by some outward losse or crosse in this World, for that is the penalty of the Law of Christ, so that if you, or any believer else, doe transgresse the Law of Christ, if need be, 1 Pet. 1.6.1 Pet 1:6you shall bee as sure of temporall p. 200corrections, as an unbeliever that transgresseth the covenant of works, shall be of eternall damnation in hell, wherefore, I beseech you, according to my exhortation, and your resolution, first, be carefull to exercise your faith, and use all meanes to increase it, that so it may become effectuall working by love, 1 Thes. 1.3.1 Thess 1:3for according to the measure of your faith,Gal. 5.6.Gal 5:6 will be your true love to Christ, and to his will and commandements, and according to the measure of your love to them, will be your delight in them, and your aptnesse and readinesse to doe them, and hence it is that Christ sayth,Iohn 14.15.John 14:15 If ye love me keep my commandements, and hence it is, that the believing soule, according to the measure of its faith,Psal 40.8.Ps 40:8 sayth with the Psalmist, I delight to doe thy will ô my God, yea, thy law is within my heart! for this is the love of God (sayth that loving Disciple) that we keep his commandements, 1 Iohn 5 3.1 John 5:3and his commandements are not grievous, nay, the very truth is, nothing will be more grievous to your soule, then that you cannot keep them as you would; ô this love of God being truly rooted in your heart, will make you say with godly Joseph, in case you be tempted, as he was,Gen. 39.9.Gen 39:9 How can I doe this great wickednesse. and so sinne against God? how can I doe that which I know will displease so p. 201gracious a Father, and so mercifull a Saviour? no, I will not doe it, no, I cannot doe it. Secondly, If in case you be at any time by reason of the weaknesse of your faith, & strength of your tentation drawn aside, and prevailed with to transgresse any of Christs Comandements, then beware that you do not thereupon take occasion to call Christs love to you into question, but believe as firmly that he loves you as dearly as he did before, you thus transgressed, for this is a certain truth, as no good in you; or done by you, did move, or can move Christ to love you the more, so no evill in you or done by you, can move him to love you the lesse, no assure your selfe that as he first loved you freely, so will he hereafter heal your backsliding, and still love you freely, Hosea 14.4. yee, hee will love you unto the end, John 13.1. And therefore as you must be nothing in your selfe, in case of your most exact obedience, so must you be all in Christ in case of your most imperfect and defective obedience, the which if you be, why then the love of Christ will constrain you to mourn with an evangelicall or Gospell mourning; reasoning with your self after this manner, and is it so indeed, though I have thus sinned, yet will the Lord love me never the lesse for all that, and am I as much in his favour now, and as sure of erernall happinesse with p. 202Christ as I was before I thus sinned, ô what a loving Father is this! ô what a gracious Saviour is this! ô what a wretched man am I to sin against such a God as this! such a Christ as this! ô this will melt your heart, and cause your eyes to drop down the tears of godly sorrow! yea, this will constrain in you to goe unto your Father, and humbly to confesse your sins with the prodigall, and beseech him to shew merciemercy for the Lords sake, Luke 15.21. Dan. 9.27.Luke 15:21Dan 9:27with Daniel, and yet not out of a conceit, that till your sin be pardoned, you are lyable to be condemned for it, for that is the penalty of the law of works, which you are not now under, but rather out of a true perswasion, that till it be pardoned, your Father is displeased with you for it, yea, and will whip and scourge you for it, for that is the penalty of the Law of Christ, which you are now under; yea, and this will also constrain you to loath your selfe in your owne sight, for your iniquities: Ezek. 36.31.Ezek 36:31yea, not onelyonly to loath your selfe for them, but also to leave them, saying with Ephraim, Hosea 14.8. Isaiah 30.22.Hos 14:8Isa 30:22what have I to doe any more with Idols? and to cast them away as a menstrous cloth, saying unto them, get yee hence, and thus will the goodnesse of God (being apprehended by faith) lead you to repentance. Rom. 2.4.Rom 2:4Thirdly, If after you have thus sinned, either through weaknesse of faith, p. 203or want of exercising it, yee either doe not thus at all, or not so effectually as you should, and so your loving and wise Father see cause to give you some unpleasant potion, to bring your sins to remembrance, as he did Josephs brethrens, Gen▪ 42.21. and as was the saying of the widow of Zarephath, 1 King. 17.18. and to purge it. and take it away, as is the phrase of the Holy Ghost, Isai. 27.9. and to make you partaker of his holinesse, as the Apostles phrase is, Heb. 12.10. Then I beseech you, beware you conceit not, that your afflictions are penall, proceeding from hatred or vindictive justice, and so as payments and satisfaction for sins, for that is the penalty of the Covenant of works, the which you are now delivered from: But rather be perswaded, as the truth is, that they proceed from Gods fatherly love, and so as medicinall to heale and cure you of your sins,Revel. 3.19.Rev 3:19 and so to make you more obedient and subject to the Law of Christ under which you now are, for afflictions through Gods blessing, are made speciall means to purge out that sinfull corruption which is still in the nature of believers,Culverwell of Faith. p. 30, 31. and therefore are they in Scripture most aptly compared to medicines, for so they are indeed to all Gods children, most soveraign medicines to cure all their spirituall diseases, and indeed we have all of us great p. 204need hereof, for sayth Luther, we are not yet perfectly righteous,On Gal. p. 66. for whilst we remain in this life, sin dwelleth still in the flesh, and this remnant of sinne God purgeth, wherefore, when GOD hath remitted sinnes, and received a man into the bosome of grace,Chos. Sermon, pag. 156. then doth hee lay on him all kinde of afflictions, and doth scoure and renew him from day to day, and to this purpose Tindall truly sayth, If wee looke on the flesh,Obedient Christ man, pag. 120. and into the law, there is no man so perfect, that is not found a sinner, nor no man so pure, that hath not need to be purged. Now if you thus conceive of your afflictions, you will accept of them, and you will with Ephraim, say unto the Lord, Thou hast chastised me, Levit. 26.43.Lev 26:43and I was chastised, as a Bullocke unaccustomed to the yoke, turn thou me and I shall be turned, Ier. 31.18.Jer 31:18thou art the Lord my God: surely after that I was turned I repented, and after that I was instructed, I smote upon my thigh, I was ashamed: yea, even confounded, because I did beare the reproch of my youth: Verse 19.yea, and then will you also say with David, Blessed is the man whom thou chastisest, Psal. 94.12.Ps 94:12ô Lord, and teachest him out of the Law! and thus you see, I have endevoured to give you a satisfying answer to your question.

Neo.

And truly, Sir, you have done it very fully, the Lord enable me to practise according to your direction.

p. 205Nom.

Sir, in this your answer to his question, you have also answerd me, and given me full satisfaction in divers points, about which my friend Antinomista and I have had many a wrangling fit: for if I used to affirme with tooth and nayle (as men use to say) that believers are under the Law, and not delivered from it, and that they doe sin, and that God sees it, and is angry with them, and doth afflict them for it, and that therefore they ought to humble themselves and mourn for their sins, and confesse them, and crave pardon for them, and yet truly, I must confesse, I did not understand what I sayd, nor whereof I affirmed; and the reason was because I did not know the difference betwixt the law, as it is the law of works, and as it is the law of Christ.

Ant.

And believe me, Sir, I used to affirme, as earnestly as hee, that believers are delivered from the law, and therefore do not sin, and therefore God can see no sin in them, and therefore is neyther angry with them, nor doth afflict them for sin, and therefore they have no need eyther to humble themselves, or mourn, or confesse their sins, or beg pardon for them, the which I believing to be true, could not conceive how the contrary could be true also, but now I plainly see, that by meanes of your distinguishing betwixt p. 206the law as it is the law of works, and as it is the law of Christ; there is a truth in both, & therefore friend Nomista, whensoever eyther you or any man else, shall hereafter affirme that believers are under the law & do sin, & God sees it, and is angry with them, and doth chastise them for it, and that they ought to humble themselves, mourn, weep and confesse their sins, and beg pardon for them, if you mean onelyonly as they are under the law of Christ, I will agree with you, and never contradict you again.

Nom.

And truly friend Antinomista, if eyther you or any man else shall hereafter affirme, that believers are delivered from the law, and do not sin, and God sees no sin in them, nor is angry with them, nor afflicts them for their sins, and that they have no need eyther to humble themselves, mourne, confesse, or crave pardon for their sins, if you mean it onelyonly as they are not under the law of works, I will agree with you and never contradict you again.

Evan.

I rejoyce to heare you speak these words each to other, and truly now I am in hope, that you two will come back from both your extreams, and meet my neighbour Neophytus in the golden Meane, having as the Apostle sayth, the same love, being of one accord, and of own minde.

p. 207Nom.

Sir, For my part, I thanke the Lord, I do now plainly see that I have erred exceedingly, in seeking to be justified, as it were, by the works of the law, and yet could I never be perswaded to it before this day, nor indeed should not have been perswaded to it: now had not you so plainly and fully handled this threefold law, and truly, Sir, I doe now unfainedly desire to renounce my self, and all that ever I have done, and by faith to adhere onelyonly to Jesus Christ, for now I see that hee is all in all, ô that the Lord would enable me so to do! and I beseech you, Sir, pray for me.

Ant.

And truly, Sir, I must needs confesse, that I have erred as much on the other hand, for I have been so far from seeking to be justified by the works of the law, that I have neyther regarded law nor works, but now I see mine errour, I purpose (God willing) to reform it

Evan.

The Lord grant that you may, but how do you neighbour Neophytus, for (me thinks) you look very heavily.

Neo.

Truly, Sir, I was thinking of that place of Scripture where the Apostle exhorts us to examine our selves, 2 Cor. 13.5.2 Cor 13:5whether we be in the faith or no: whereby it seems to mee, that a man may think he is in the faith, when he is not, therefore, Sir, I would gladly heare how p. 208I may be sure that I am in the faith,

Evan

I would not have you to make any question of it, since you have grounded your faith upon such a firme foundation as will never fail you, for the promise of God in Christ is of a tried truth, and never yet failed any man, nor never will, therefore I would have you to close with Christ in the promise without making any question, whether you are in the faith or no, for there is an assurance which ariseth from the exercise of faith, by a direct act, and that is when a man by faith directly layes hold upon Christ, and concludes assurance from thence.

Neo.

Sir, I know that the foundation whereon I am to ground my faith remayneth sure, and I think I have already built thereon: but yet because, I conceive, a man may thinke hee hath done so when hee hath not: therefore would I fain know how I may be assured that I have done so.

Eva.

Wel, now I understand you what you mean, it seems you do not want a ground for your believing; but for your believing that you have believed.

Neo.

Yea, indeed, that is the thing I want.

Evan.

Why, the next way to finde out and know this, is to looke backe and reflect upon your own heart, & consider what actions p. 209have passed through there; for, indeed, this is the benefit that a reasonable soul hath,Doctor Preston of Faith, pag. 84. that it is able to returne upon it selfe, to see what it hath done, which the soul of a beast cannot do: Consider then, I pray you, whether the free and full promise of God in Christ hath not beene so cleered unto you, that you had nothing to object why it did not belong particularly to you: and whether you have not seen a readinesse and willingnesse in Christ to receive and embrace you as his beloved Spouse. And whether you have not thereupon consented, and resolved to take Christ, and to give up yourselfe to him: and whether you have not since that found in your heart a love to Christ and his law, and a readinesse and willingnes to doe your duty to God as a childe to his father, freely without feare of hell, or hope of Heaven: now tell me (I pray you truly) whether you have not found these things in you.

Neo.

Yea, indeed, I hope I have in some measure.

Evan.

Why, then I may say with the Apostle John, You are of the truth, and may assure or perswade your heart before God: 1 Iohn 3.19.1 John 3:19Wherefore, sayth Christ to you, I say unto thee, that thy many sins are forgiven thee, Luke 7.47.Luke 7:47for thou lovest much.

Ant.

But, Sir, shall he not in so doing p. 210turne back from the Covenant of grace, to the covenant of works, and from Christ, to himselfe.

Evan.

Indeed if he should looke upon these things in himselfe, and thereupon conclude, that because he hath done thus, God hath accepted of him and justified him, and will save him, and so make them the ground of his believing, this were to turn back from the Covenant of grace to the Covenant of works, and from Christ to himselfe, But if he look upon these things in himselfe, and thereupon conclude, that because these things are in his heart, Christ dwels there by faith, and therefore he is accepted of God, and justified, and shall certainly be saved, and so make them an evidence of his believing, or the ground of his believing that he hath believed, this is neither to turn back from the Covenant of grace, to the Covenant of works, nor from Christ to himselfe, so that these things in his heart being the daughters of faith, and the of-spring of Christ, though they cannot at first produce or bring forth their mother,Goodwin Christ set …orth, pag. 23. yet may they in time of need nourish her.

Nom.

But I pray you, Sir, are there not other things besides these that he sayth, hee finds in himselfe that a man may looke upon as evidences of his believing (or as you call p. 211them) as grounds of his believing, that hee hath believed.

Evan.

Yea, indeed, besides these inward qualifications that are in the heart, there are outward qualifications in the life, as having respect unto all Christs Commandements, which a man may look upon as an evidence, provided, that hee be sure it flow from those within.

Nom.

But, Sir, how should a man know that?

Evan.

The sure and best way to know this is, for a man to examine himselfe whether he did first believe in Christ, and then reforme his life, and so made his faith the cause of the change of his life, or whether he did first reforme his life, and then believe, and so made his reformation of life the cause of his faith, if he be sure he did the former, then may he be sure that his outward qualifications proceeded from his inward, and so are right and true, but if hee did the latter, then may he be sure that they are wrong and false evidences.

Nom.

Then truly, Sir, I have not as yet any right and true evidences of faith.

Evan.

If you have not then as I tell you, it is time to believe, that so you may have them that are right and true.

Neo.

But, Sir, I pray you let me ask you p. 212one question more touching this point, and that is, suppose, that hereafter I should see no outward evidences, and question whether I had ever any true inward evidences, and so whether I did ever truly believe or no: What must I do then?

Evan.

Indeed, it is possible you may come to such a condition, and therefore you doe well to provide aforehand for it. Now then if ever it shall please the Lord to give you over to such a condition, first, let mee warn you to take heed of forcing, and constraining your selfe to yield obedience to Gods Commandements, to the end you may so get an evidence of faith again, or a ground to lay your believing that you have believed upon, and so forcibly to hasten your assurance before the time, for though this be not to turn quite back to the covenant of works (for that you shall never do) yet is it to turn aside towards that covenant, as Abraham did,M. Cotton of New England, in his thirteenth quest. who after that he had long wayted for the promised seed, (though he was before justified by believing the free promise) yet for the more speedy satisfying of his faith, hee turned aside to go in unto Hagar, who was (as you have heard) a type of the covenant of works, so that you see this is not the right way:Poore doubting Christian, Pag. 37. but the right way for you in this case, to get your assurance again is, when all other p. 213things fail to look to Christ; That is, go to the word and promise and leave off and cease a while to reason about the truth of your faith,Goodwins child of light, p. 194. and set your heart on work to believe, as if you had never yet done it, saying, in your heart, well Satan, suppose my faith hath not been true hitherto, yet now will I begin to endevour after true faith: and therefore, ô Lord! here I cast my self upon thy mercy afresh, For in thee the fatherlesse finde mercy, Hosea 14.3.Hos 14:3thus I say, hold to the word, goe not away, but keep you here,Luke 8.15.Luke 8:15 and you shall bring forth fruit with patience.

Neo.

Well, Sir, you have fully satisfied the concerning that point, but as I remember it followeth in the same Verse,2 Cor. 3.5.2 Cor 3:5 Know yee not your owne selves how that Jesus Christ is in you, except ye be repoobates: wherefore I desire to heare how a man may know that Jesus Christ is in him.

Evan.

Why, if Christ be in a man? hee lives in him, as sayth the Apostle, I live not, but Christ liveth in me.

Neo.

But how then shall a man know that Christ lives in him.

Evan.

Why, in what man soever Christ lives according to the measure of his faith he executes his threefold office in him, viz. his Propheticall, Priestly, and Kingly Office.

p. 214Neo.

I desire to hear more of this threefold office of Christ, and therefore (I pray you Sir) tell me, first, how a man may know that Christ executes his Propheticall office in him.

Evan.

Why, so far forth as any man heares and knows that there was a covenant made, betwixt God, and all mankinde in Adam, Iob 5.27.Job 5:27and that it was an equall covenant, and that Gods justice must needs enter upon the breach of it, and that all mankind for that cause were lyable to eternall death and damnation, so that if God had condemned all mankinde, yet had it beene but the sentence of an equall and just Judge, seeking rather the execution of his justice then mans ruine and destruction, and thereupon takes it home, and applyes it particularly to himself, and so is convinced that hee is a miserable lost and helplesse man; I say so far forth as a man doth this, CHRIST executes his Propheticall office in him, in teaching him, and revealing unto him the covenant of works. And so far forth as any man hears and knowes that God made a covenant with Abraham, and all his believing seed, in Jesus Christ, offering him freely to all, to whom the sound of the Gospell comes, and giving him freely to all; that receive him by faith, and so justifies p. 215them, and saves them eternally, and thereupon hath his heart opened to receive this truth, not as a man taketh an object, or a theologicall point into his head, whereby hee is onelyonly made able to discourse, but as an habituall, and practicall point, receiving it into his heart,Philip. 1.27.Phil 1:27 by the faith of the Gospell, and applying it to himselfe, and laying his eternall state upon it, and so setting to his seal that God is true, I say so far forth as a man doth this, CHRIST executes his propheticall office, in him, in teaching him, and revealing to him the Covenant of grace, and so far forth as any man hears and knows that This is the will of GOD, even his sanctification, 1 Thess. 1.3.1 Thess 1:3&c. And thereupon concludes that it is his dutie to endeavour after it, I say so far forth as a man doth this, Christ executes his propheticall office in him, in teaching and revealing his law to him, and this I hope, is sufficient for answer to your first question.

Neo.

I pray you, Sir, in the second place tell mee how a man may know that Christ executes his priestly office in him.

Evan.

Why so far forth as any man hears and knows that Christ hath given himselfe as that onelyonly absolute and perfect sacrifice, p. 216Heb. 9.26.Heb 9:26for the sins of believers, and joyned them unto himselfe by faith, and himself unto them by his spirit, and so made them one with him, and is now entred into Heaven it self to appear, Heb. 9.24.Heb 9:24in the presence of God for them: and hereupon is emboldned to go immediatly to God in prayer, as to a father., and meet him in Christ, and present him with Christ himselfe, as with a Sacrifice without spot or blemish, I say, so far forth as any man doth this, Christ executes his priestly office in him.

Neo.

But, Sir, would you have a believer to goe immediately unto God, how then doth Christ make intercession for us at Gods right hand? as the Apostle sayth hee doth, Rom. 8.34.

Evan.

It is true, indeed, Christ as a publike person, representing all believers. appeares before God his Father,Perkins on the Creed, pag. 356 and willeth according to both his natures, and desireth as he is man, that God would for his satisfaction sake, grant unto them whatsoever they aske according to his will. But yet you must goe immediately to God in prayer, for all that, you must not pitch your prayers upon Christ, and terminate them there, as if he were to take them and present them to his Father, but the very presenting place of your prayers must be God p. 217himselfe in Christ, neither must you conceive as though Christ the Sonne, were more willing to grant your request then God the Father, for whatsoever Christ willeth, the same also the Father, (being well pleased with him willeth) in Christ, then, I say, and nowhere else, must you expect to have your petitions granted, and as in Christ and no place else, so for Christs sake and nothing else; and therefore I beseech you to beware you forget not Christ when you go unto the Father to beg any thing which you desire, either for your selfe or others, especially when you desire co have any pardon for sin, you are not to thinke that when you joyn with your prayers, fasting, weeping, and afflicting of your selfe, that for so doing you shall prevail with God to heare you and grant your petitions, no, no, you must meete God in Christ, and present him with his sufferings, your eye, your minde, and all your confidence, must be therein, and in that be as confident as possibly you can, yea, expostulate the matter, as it were, with God the Father, and say, lo, here is the person that hath well deserved it, here … the person that wils and desires it, in whom thou hast sayd thou art well pleased; yea, here is the person that hath paid the debt, and discharged the bond for all my p. 218sins, and therefore, ô Lord! now it standeth with thy justice to forgive me, and thus if you doe, why then you may bee assured that Christ executes his Priestly office in you.

Neo.

I pray you, Sir, in the third place shew me how a man may know that Christ executes his kingly office in him.

Evan.

Why so far forth as any man hears and knows, That all prwer is given unto Christ, Matth. 28.18.Matt 28:18both in heaven and in earth, both to vanquish and overcome all the lusts and corruptions of believers, and to write his law in their hearts, & hereupon takes occasion to goe unto Christ for the doing of both in him, I say, so far forth as he doth this, why Christ executes his kingly office in him.

Neo.

Why then, Sir it seems that the place where Christ executes his kingly office, is in the hearts of believers.

Evan.

It is true indeed, for Christs Kingdome is not temporall or secular,Reynolds on Psal. 110. p. 9.Ps 110 over the naturall lives or civill negotiations of men, but his Kingdome is spirituall and heavenly over the souls of men, to awe and over-rule the hearts, to captivate the affections, to bring into obedience the thoughts, and to subdue and pul down strong holds, for when our father Adam transgressed, he, and we all of us forsooke God, and chose the devill for ou… lord & king, so that every mothers child of … p. 219are by nature under the government of Satan, and he rules over us, till Christ come into our hearts and disposseseth him, according to the saying of Christ himself, Luk. 11.21, 22. When a strong man armed keeps the Palace, his goods are in peace, that is, sayth Calvin, Harmony, pag. 329.Satan holdeth them that are in subjection to him in such bonds and quiet possession, that he rules over them without resistance: But when Christ comes to dwell in any mans heart by faith, according to the measure nf faith▪ hee dispossesseth him, & seats himself in the heart, and roots out and puls down all that withstands his government there, and as a valiant Captain he stands upon his guard, & enables the soule to gather together all its forces and powers to resist and withstand all its and his enemies, and to set it selfe in good earnest against them, when they at any time offer to return again, and he doth especially enable the soule to resist, and set it selfe against the principall enemie, even that which doth most oppose Christ in his government so that whatsoever lust or corruption is in a believers heart or soule as most predominant, CHRIST doth inable him to take that into his minde, and to have most revengefull thoughts against it, and to make complaints to him against it, and to desire power and strength from p. 220him against it, and all because it most withstands the government of Christ, and is the rankest traitor to Christ, so that hee useth all the means he can to bring it before the judgement seat of Christ, and there hee calls for justice against it; saying, O Lord Jesus Christ, here is a rebell and a traitor that doth withstand thy government in me, wherfore I pray thee come and execute thy Kingly office in me, and subdue it, yea, vanquish and overcome it, whereupon Christ gives the same answer that he did to the Centurion,Matth. 8.13.Matt 8:13 goe thy way, and as thou hast believed, so be it done unto thee.

And as Christ doth thus suppresse all other governours but himselfe in the heart of a believer, so doth he race out, and deface all other laws, and writes his own there according to his promise, Jer. 31.33. and makes them plyable and willing to doe and suffer his will, and that because it is his will, so that the minde and will of Christ, laid down in his Word, and manifested in his Works, is not onelyonly the rule of a believers obedience, but also the reason of it: As I once heard a godly Minister say in the Pulpit, So that he doth not onelyonly doe that which is Christs will,M. Caryl at Blackfriers. but he doth it because it is his will.

O that man which hath the law of Christ written in his heart, according to the measure p. 221of it, he reads, he hears, he prayes, and receives the Sacrament, and doth all the duties required in the first table of the Law, and that because he knows it is the minde and will of Christ he should doe so, yea, he doth not onelyonly doe the duty of the first table, but of the second also, by vertue of Christs command, ô that husband, parent, master, or Magistrate, that hath the Law of Christ written in his heart, hee doth his duty to his wife, childe, servant, and subject, and that because Christ commands it, and so, that wife, childe, servant, or subject that hath the law of Christ written in their hearts, doe their duties to their husband, parent, master or governour, and that because Christ requires it.

And now when you finde these things in your heart, why answerably you may conclude, that Christ executes his kingly office in you.

Neo.

Well, Sir, now I doe plainly see, that it is no marvail though my heart hath been hitherto restlesse, sith I have sought rest for it, where it is not to be found.

Evan.

My occasions doe now begin to call me away from you, neverthelesse, you having begun to speake of the hearts rest, I shall by the Lords assistance, now at our parting, as a conclusion of this our discourse, p. 222speake somwhat of the soules rest, if you will be pleased to heare me.

Neo.

Withall my heart, Sir, but first, I would intreat you to tell me, why you call the hearts rest, the soules rest.

Evan.

Because heart and soule are put oftentimes the one for the other, for indeed, the heart is the soules chare of state wherein it keeps it residencie.Wilsons Dictionary, p. 259. But to come to the point, I would intreat you to consider with me, that when God at first gave man an elementish body, he did also infuse into him an immortall soule of a spirituall substance, and though he gave his soule a locall being in his body, yet he gave it a spirituall wel-being in himselfe, so that the soule was in the body by location, and at rest in God by union and communication, and this being of the soule in God at first, was mans true being, and his true happinesse, now man falling from God, God in his justice left man, so that the actuall union and communion that the soule of man had with God at first is broken off, God and mans soule are parted, and it is in a restlesse condition, howbeit, the Lord having seated in mans soule, a certain character of himselfe, the soule is thereby made to re-aspire towards that summum bonum, that chief good, even God himselfe, and can finde no rest no where, till it come to him.

p. 223Nom.

But stay, Sir, I pray you, how can it be sayd that mans soule doth re-aspire towards God the Creator, when as it is evident that every mans soule naturally is bent towards the creature, to seeke a rest there.

Evan.

For answer hereunto, I pray you consider, that naturally mans understanding is dark and blinde, and therefore is ignorant what his own soul doth desire, and strongly aspire unto, it knoweth, indeed, that there is a want in the soule, but till it be enlightned, it knoweth not what it is which the soule wanteth: for, indeed, the case standeth with the soule, as with a child new born, which child by naturall instinct, doth gape and cry for nutriment, yea, for such nutriment as may agree with it tender condition, and if the nurse through negligence, or ignorance, eyther give it no meat at all; or else such as it is not capable of receiving, the childe refuseth it, and still cryeth in strength of desire after the dug: yet doth not the child in this estate know by any intellectuall power and understanding, what it self desireth: even so mans poore soule doth cry to God as for its proper nourishment, but his understanding like a blind ignorant nurse, not knowing what it cryeth for; doth offer to the heart a creature instead of a Creatour: thus by reason p. 224of the understanding, together with the corruption of the will, and disorder of the affections, mans soule is kept by violence from its proper centre, even God himselfe, ô how many souls are there in the world! that are hindred, if not quite kept from rest in God, by reason that their blinde understanding, doth present unto their sensual appetites, varieties of sensuall objects.

Is there not many a luxurious persons soule hindred, if not quite kept from true rest in God, by that beauty which nature hath placed in feminine faces; especially when Satan doth secretly suggest into such feminine harts a desire of an artificiall dressing from the head to the foot: yea, and sometimes painting the face like their mother Jezabel?

And is there not many a voluptuous Epicures soule hindred, if not quite kept from rest in God, by beholding the colour, and tasting the sweetnesse of dainty delicate dishes, his wine red in the cup, and his beer of amber colour in the glasse: in the Scripture we read of a certain man that fared deliciously very day, as if there had been no more but one so ill disposed: but in our times there are certain hundreds, both of men and women, that do not only fare deliciously, but voluptuously twice every day, if no more?

And is there not many a proud persons p. 225soul hindered, if not quite kept from rest in God, by the harmonious sound of popular prayse; which like a load-stone draweth the vain-glorious heart to hunt so much the more eagerly, to augment the eccho of such vain windy reputation?

And is there not many a covetous persons soule hindred, if not quite kept from rest in God, by the cry of great abundance; the words of wealth, and the glory of gain?

And is there not many a musicall minde hindered, if not quite kept from sweet comfort in God, by the harmony of artificiall concord upon musicall instruments?

And how many perfumed fools are there in the world? who by smelling their sweet apparell, and their sweet nose-gayes, are kept from souls sweetnesse in Christ. And thus doth Satan like a cunning fisher, beat his, hooke with a sensuall object, to catch men with, and having gotten it into their jaws; he draweth them up and down in their sensuall contentments, till hee hath so drowned them therein, that the peace and rest of their souls in God be almost forgotten: and hence it is that the greatest part of mans life, and in many their whole life is spent, in seeking satisfaction to the sensuall appetite.

Nom.

Indeed, Sir, this which you have sayd, we may see truly verified in many men, p. 226who spend their days about these vanities, and will afford no time for religious exercises, no, not upon the Lords day by their good will.

Neo.

You say the truth, and yet let mee tell you withall, that a man by the power of naturall conscience may bee forced to confesse that his hopes of happinesse are in God alone, and not in these things, yea, and to forsake profits and pleasures, and all sensuall objects, as unable to give his soule any true contentment, and fall to the performance of religious exercises, and yet rest there, and never come to God for rest, and if we consider it either in the rude multitude of sensuall livers, or in the more seemingly religious, we shall perceive that the religious exercises of men, doe strongly deceive, and strangely delude many men, of their hearts happinesse in God.

For the first sort, though they be such as make their belly their best God, and doe no Sacrifice but to Bacchus, Apollo, or Venus, though their conscience doe accuse them, that these things are nought, yet in that they have the name of Christians put upon them in their baptisme, and for as much as they doe often repeat the Lords Prayer, the Apostles Creed, and the ten Commandements, and in that it may be they have lately accustomed p. 227themselves to goe to Church, to heare divine service, and a preaching now and then, and in that they have divers times received the Sacrament, they will not be perswaded but that God is well pleased with them, and a man may as well perswade them that they are not men and women, as that they are not in a good condition.

And for the second sort, that ordinarily have more humane wisdome and humane learning then the former sort, and seeme to bee more holy and devout then the former sort of sensuall, ignorant people, yet how many are there of this sort, that never passe farther then the outward court of bodily performances, feeding and feasting themselves as men in a dreame, supposing themselves to have all things, and yet indeed have nothing but onelyonly a bladder full, or rather a brainfull of winde and worldly conceptions.

Are there not some who give themselves to a more speciall searching and seeking out for knowledge in Scripture, learnednesse, and Clerklike skill, in this Art, and that Language, till they come to bee able to repeate all the historicall places in the Bible, yea…, and all those texts of Scripture, that they conceive doe make for p. 228some private opinion of theirs concerning Ceremonies, Church-government, or other such circumstantiall points of Religion, touching which points they are very able to reason and dispute, and to put forth such curious questions as are not easily answered.

Are not some of these men called Sect-makers, and begetters or devisers of new opinions in Religion, especially in the matter of worshiping God, as they use to call it, wherein they finde a beginning, but hardly any end, for this religious knowledge is so variable through the multiplicity of curious wits and contentious Spirits, that the life of man way seeme too short to take a full view of this variety; for though all Sects say, they will bee guided by the word of truth, and all seeme to bring Scripture, which indeed is but one as God is but one, yet by reason of their severall constructions and interpretations of Scripture, and conceits of their own humane wisdome, they are many.

And are there not others of this sort of men, that are readie to embrace any new way of worship, especially if it come under the cloake of Scripture learning, and have a shew of truth founded upon the letter of the Bible, and seeme to bee more zealous p. 229and devout then their former way, specially if the teacher of that new way can but frame a sad and demure countenance, and with a grace lift up his head and his eyes towards heaven, with some strong groane in declaring of his newly conceived opinion, and that hee frequently use this phrase of the glory of GOD! ô then these men are by and by of another opinion, supposing to themselves that God hath made known some farther truth to them, for by reason of the blindnesse of their understanding, they are not able to reach any supernaturall truth, although they doe by literall Learning, and Clerklike cunning dive never so deepe into the Scriptures, and therefore they are ready to entertaine any forme of Religious Exercise, as shall bee suggested unto them.

And are there not a third sort much like to these men that are excessive and mutable in the performance of Religious Exercises. Surely Saint PAUL did perceive that this was the very GOD of some men in his time, and therefore hee willeth TIMOTHY to instruct others, that bodily exercise profiteth little, 1 Tim. 4.8.1 Tim 4:8or as some read it, nothing at all, and doth oppose thereunto godlinesse as being another p. 230thing, then bodily exercise, and sayth, that it is profitable, &c. And doe not you thinke there are some men at this day that know none other good then bodily exercise, and can hardly distinguish betwixt it and godlinesse. Now these bodily exercises are mutable and variable, according to their conceits and opinions, for all Sects have their severall services (as they call them) yet all bodily▪ and for the most part onelyonly bodily, the which they performe to establish a rest to their soules, because they want rest in God, and hence it is that their peace and rest is up and down according to their working better or worse, so many Chapters must be read, and so many Sermons must bee heard, and so many times must pray in one day, and so many dayes in the weeke, or in the yeare, they must fast, &c. or else their soules can have no rest, but mistake mee not I pray, in imagining that I speake against the doing of these things, for I doe them all my selfe, but against resting in the doing of them, the which I desire not to doe.

And thus you see that mans blinde understanding doth not onelyonly present unto the sensuall appetite, sensuall objects, but also to the rationall appetites, rationall objects, so p. 231that mans poore soule is not onelyonly kept from rest in God by means of sensuality, but also by means of formality: if Satan cannot keep us from seeking rest in God, by feedeing our senses with our mother Evahs apple, then he sets us to seeke him in away where wee shall never finde him, if he cannot doe it more grosely, then hee attempts to doe it more closely.

Nom.

But, Sir, I am perswaded that many men that are so religiously exercised, and doe performe such duties as you have mentioned, doe finde true rest for their souls in God.

Evan.

Ineeed I am perswaded there are some men that are carefull to performe such duties in obedience to the will of God in Christ, as conceiving them to be the way, wherein he is accustomed to meete his people, and give them an extraordinary visit, as also conceiving them to be the meanes whereby hee doth ordinarily beget and increase faith, whereby they are enabled to draw neer to God in Christ, and so to have peace and rest in him, and therefore if they doe omit any of these duties, when they conceive that God calls them thereunto, they are troubled in their mindes, and vexed at themselves for being disobedient to the will of God, and for missing his kinde visit, and p. 232omitting the meanes of increasing their faith, now such men as these may, and doubtlesse doe finde true rest to their soules in God, in the performance of Religious Exercises.

But alas, I feare me, that the most part of such men as are so religiously exercised, and are of such dispositions as I have shewed, doe rather conceive, that as they have offended and displeased God by their former disobedience, so they must pacifie and please him by their future obedience, and therefore they are carefull to exercise themselves in this way of duty, and that way of worship, and all to that end, yea, and they conceiving that they have corrupted, defiled and polluted themselves by their falling into sin, they must also purge, clense and purifie themselves by rising out of sin, and walking in new obedience, and so all the good they doe, and all the evill they eschew is to pacifie God, and appease their own consciences, and if they seeke rest to their soules this way, why it is the way of the Covenant of works, where they shall never be able to reach God, nay, it is the way to come to God out of Christ, where they shall never be able to come neere him, he being a consuming fire.

Neo.

Then, Sir, it seemeth to me, that God in Christ apprehended by faith, is the p. 233onelyonly true rest for mans soule.

Evan.

I, there is the true rest indeed, there is that rest which David invites his soule unto, when he sayth,Psal. 116.7.Ps 116:7 Returne unto thy rest, ô my soule, for we which have believed have entred into his rest, saith the Authour to the Hebrews. And come unto me, Heb. 4.3.Heb 4:3sayth Christ, all yee that labour and are heavie laden and I will give you rest. And truly my neighbours and friends believe it, wee shall never finde a hearts happinesse, and a true soules rest untill we finde it here, for howsoever a man may thinke if hee had this mans wit, and that mans wealth, this mans honour, and that mans pleasure, this wife, or that husband, such children, and such servants, his heart would be satisfied, and his soule would be contented, yet which of us hath not by our own experience found the contrary? for not long after that we have obtained the thing we did so much desire, and wherein we promised our selves so much happinesse, rest and content, we have found nothing but vanity and emptinesse in it: Let a man but deale plainly with his own heart and hee shall finde, that notwithstanding he hath many things, yet there is ever one thing wanting, for indeed, mans soule cannot be satisfied with any creature, no, not with a world of creatures: p. 234And the reason is because the desires of mans soule are infinite, according to that infinite goodnesse which it once lost in losing God; yea, and mans soul is a spirit, and therefore cannot communicate with any corporall thing, so that all creatures not being that infinite and spirituall fulnesse which our hearts have lost, and towards the which they do still re-aspire, they cannot give it full contentment.

Nay, let mee say more, howsoever a man may in the midst of his sensuall fulnesse be convinced in his conscience, that he is at enmity with God, and therefore in danger of his wrath and eternall damnation, and be thereupon moved to reforme his life, and amend his ways, and endevour to seek peace and rest to his soul, yet this being in the way of works it is impossible that he should finde it; for his conscience wil ever be accusing him, that this good duty hee ought to have done, and hath not done it; and this evill he ought to have forborne; and yet hee hath done it: and in the performance of this duty he was remisse, and in that duty very defective, and many such wayes will his soul be disquieted. But when a man once comes to believe that all his sins, both past, present, and to come, are freely and fully pardoned, and God in Christ graciously reconciled unto him: the p. 235Lord doth hereupon so reveale his fatherly face unto him in Christ, and so make known that incredible union betwixt him and the believing soul; that his heart becomes quietly contented in God, who is the proper element of its being: for hereupon there come… into the soule such peace flowing from the God of peace; that it fils the emptinesse of the soule with true fulnesse, in the fulnesse of God; so that now the heart ceaseth to molest the understanding and reason, in seeking eyther variety of objects, or augmentation of degrees, in any comprehensible thing: And that because the restlesse longing of the minde which did before cause unquietnesse, and disorder, both in the variety of mentall projects, and also in the sensuall and beastly exercises of the corporall and externall members, is satisfied and truly quieted, for when a mans heart is at peace in God, and is become truly full in that peace and joy, passing understanding, then the Devill hath not that hope to prevaile against our souls, as hee had before, hee knows right well that it is in vaine to beat his hooke, with profits, pleasures, honour, or any other such like seeming good, to catch such a soule that is thus at quiet in God, for he hath all fulnesse in God, and what can be added to fulnesse, but it runneth over, indeed empty p. 236hearts like empty hogsheads, are fit to receive any matter which shall be put into them, but the heart of the believer being filled with joy and peace in believing, doth abhorre all such base allurements, for that it hath no roome in it selfe to receive any such seeming contentments, so that to speak as the truth is, there is nothing that doth truly and unfainedly root wickednesse out of the heart of man, but only the true tranquility of the minde, or the rest of the soul in God, and to say as the thing is, this is such a peace and such a rest to the creature in the Creatour, that according to the measure of its establishment by faith, no created comprehensible thing, can eyther adde to it or detract from it, the increase of a Kingdome cannot augment it, the greatest losses and crosses in worldly things cannot diminish it, a believers good works doe all flow from it, and ought not to return to it: neyther ought humane frailties to molest it, howver this is most certain, neyther sin nor Satan, law nor conscience, hell nor grave, can quite extinguish it, for it is the Lord alone that gives and mayntains it:Psal. 73.25.Ps 73:25 Whom have I in heaven but thee, sayth David, and there is none upon earth that I desire besides thee: it is the pleasant face of God in Christ, that puts gladnesse into his heart, Psal. 4.7. and when p. 237that face is hid, then he is troubled, Psal. 30.7. But to speake more plainly though the peace and joy of true believers, may be extenuated or diminished, yet doth the testimony of their being in nature remayne so strong, that they could skill to say: yea, even when they have felt God to be withdrawing himselfe from them; My God, my God, Psal. 22·1.Ps 22why hast thou forsaken me: yea, and in the night of GODS absence to remayne confident, that though sorrow be over night, Psal. 30.5.Ps 30:5yet joy will come in the morning: Nay, though the Lord should seeme to kill them with wickednesse, yet will they put their trust in him, knowing that for all this,Iob 13.15. Iob 19.25.Job 13:15Job 19:25 their Redeemer liveth: so strong is the joy of their Lord: these are the people that are kept in perfect peace, Nehem. 8.10. Isaiah 26.3.Neh 8:10Isa 26:3because their minds are stayed in the Lord. Wherfore, my deare friends and loving neighbours, I beseech you, take heed of deeming any estate happy until you come to find this true peace and rest to your souls in God, ô, beware lest any of you doe content your selves with a peace rather of speculation then of power! ô, be not satisfied with such a peace as consisteth eyther in the act of oblivion, or neglect of examination! nor yet in any brainsick supposition, of knowledge theologicall and divine, & so frame rationall conclusions, to protract time, and stil the cryes of an accusing conscience, but let your hearts take their p. 238last farewell of all false felicities, wherewith they have been all of them more or lesse detained, and kept from their true rest: ô, be strong in resolution! and bid them all farewell, and neyther stay in Egypt by the flesh-pots of Sensuality, nor yet in the wildernesse of religious and rationall formality; but strip your selfe of all: putten on contentments, eyther in sensuall honours, profits, or pleasures, or religious exercises, and become truly poore, miserable and naked.

Nom.

But stay, Sir, I pray you, would you have our senses to be no longer exercised about any of their objects? would you have us no longer to take comfort in the good things of this life?

Evan.

I pray you doe not mistake mee, I would not have you Stoically to refuse the lawfull use of any the Lords good creatures, which he shall be pleased to afford you: for I right well know that the minde of man hath a naturall motion towards its own delight and recreation in these things▪ and that this motion still remains in the minde of him that is the most mortified, and hath taken his truest farewell of them, but yet in such a man, that motion which before was violent from the cry of the heart is now restrained▪ so that his appetite is not so forcible, nor so unruly as it was before, the unrulinesse thereof p. 239being subdued in the peace of the heart, and and brought into a very comely decorum and order, so that now the sensuall appetite can with much more easiness and contentednesse be denyed the object of its desire; yea, the sensuall appetite can in a good measure be content, with what is most repugnant to its desire, as with hunger, cold, nakednesse, yea, and with death it self, such is the wonderfull working of the hearts quiet and rest in God. So that although such a mans senses be still exer…ised in and upon their proper objects, yet is not his life sensuall, for his heart taketh no contentment from any such exercise, but is still (for the most part) exercised in a more transcendent communion, even with God in Christ; so that he useth the world, and the things of the world, as though hee used them not; and receiveth no cordiall contentment from any sensuall exercise whatsoever, and that, because his heart is withdrawne from them, which withdrawing of the heart is not unaptly pointed at in the speech of the Spouse, Cant. 5.2. I sleep, sayth she, but my heart waketh; so, that it may be sayd, that such a man he is sleeping, looking, hearing, tasting, eating, drinking, feasting, &c. but his heart is withdrawne and is rejoycing in God his Saviour, and his soul is magnifying the Lord, so that in the midst of all sensuall p. 240delights his heart, and secretly sayth, I but my happinesse is not here.

Nom.

But, Sir, I pray you, why do you call rationall and religious exercises a wildernesse?

Evan.

For two reasons, first, because that as the children of Israel, when they were got out of Egypt, did yet wander many yeers in the wildernesse before they came into the land of Canaan, even so doe many men wander long in rationall and religious exercises, after they have left a sensuall life, before they come to rest in God, whereof the land of Canaan was a type.

Secondly, because as in a wildernesse, men often lose themselves and can finde no way out, but supposing (after long travell) that they are neere the place whither they would goe, are in truth further off: even so fareth it with many, yea, with all such as walk in the way of reason, they lose themselves in the woods and bushes of their works and doings, so that the longer they travell, the further they are from God, and true rest in him.

Nom.

But, Sir, you know that the Lord hath endued us with reasonable souls, would you not then have us to make use of our reason.

Evan.

I pray you doe not mistake mee, I p. 241do not contemn nor despise the use of reason, onelyonly I would not have you to establish it to the chief good, but I would have you to keep it under, so that if with Hagar, it attempt to beare rule, and Lord it over your faith, then would I have you in the wisdome of God, like Sarah, to cast it out from having dominion, in few words I would have you more strong in desire, than curious in speculation; and to long more to feele communion with God, then to be able to dispute of the genus, or species of any question, eyther humane or divine: And presse hard to know God by powerfull experience, and though your knowledge be great, and your obedience surpassing many; yet would I have you to be truly nullified, anihilated, and made nothing, and become fools in all fleshly wisdome, and glory in nothing, but only in the Lord, and I would have you with the eye of faith sweetly to behold, all things extracted out of one thing, & in one to see al, in a word, I would have in you a most profound silence, contemning all curious questions and discourses, and to ponder much in your heart but prate little with your tongue;Iam. 1.10.Jas 1:10 Be swift to heare, but slow to speake; and slow to wrath, as the Apostle James adviseth you: and by this meanes will your reason be subdued, p. 242and become one with your faith; for then is reason one with faith, when it is subjugated unto faith, and then will reason keepe its true lists and limits, and you will become ten times more reasonable then you were before, so that, I hope, you now see that the hearts farewell from the sensuall and rationall life, is not to be considered absolutely but respectively, it doth not consist in a going out of either, but in a right use of both.

And now for a conclusion let mee tell you, when any of your souls shall thus forget her own people, Psal. 55.10.11.Ps 55:10Ps 55:11and her fathers house, Christ her King shall so desire her beauty, and be so much in love with her, that like a Load-stone this love of his shall draw the soule in pure desire to him again, and then as the Hart panteth after the rivers of water, Psal. 42.1. Cant. 25.Ps 42:1so will your souls pant after God, yea, then will your souls be so ravished with desire, and so sick of love, that it will bee manifest by your seeking him whom your soul loveth, Cant. 3.1.Song 3:1and so shall your soule come to have a reall rest in God, and according to the measure of your faith, be filled with joy unspeakable and glorious; and how can it bee otherwise, when your soule shall really communicate with God, and by faith have a true taste, and p. 243by the Spirit have a sure earnest of all heavenly preferments, having, as it were, one foot in heaven, whilst you live upon earth, ô then what an Eucharisticall love will arise from your thankfull heart! extending it selfe, first towards God, and then towards man for Gods sake, because his everlasting love in his Christ is made known to your soule, so that then according to the measure of your faith, you shall not need to frame and force your selfe to love, and doe good duties, but being so assured of Gods love to you in his CHRIST, your soule will stand bound ever more to love God, and according to the measure thereof you will stand bound to the keeping of all his Commandements, and this love of God in the heart will cut down selfe love, so that now you will be for God, and it will be your meat and drinke to doe his will whilst you live on earth, and much more when you come to heaven, the place of perfect and everlasting rest whither our Lord JESUS CHRIST bring us all in his due time, Amen.

And now Brethren, I commend you to GOD, and to the word of his grace, Acts 20.32.Acts 20:32which is able to build you up, and to give you an inheritance among all them which are sanctified.

p. 244Neo.

Well, Sir, at this time I will say no more, but that it was a happie houre wherein I came to you, and a happie conference that wee have had together, surely, Sir, I never knew Christ before this day, ô what cause have I to thanke the Lord for my comming hither! and my two friends as a means of it, and, Sir, for the payns that you have taken with me, I pray the Lord to requite you, and so beseeching you to pray the Lord to increase my faith, and to helpe mine unbeliefe, I humbly take my leave of you, praying the God of love and peace to be with you.

Nom.

And truly, Sir, I doe believe, that I have cause to speake as much in that case as you have, for though I have out-stript him in knowledge, and it may be also in strict walking, yet doe I now see, that my actions were neither from a right principle, nor to a right end, and therefore have I been in no better a condition then he, and truly, Sir, I must needs confesse, I never heard so much of Christ, and the Covenant of grace, as I have done this day, the Lord make it profitable to me, and I beseech you, Sir, pray for me.

Ant.

And truly, Sir, I am now fully convinced, that I have gone out of the right way, in that I have not had regard to the p. 245Law, and the works thereof as I should. But, God willing, I shall hereafter (if the Lord prolong my dayes) be more carefull how I lead my life, seeing the ten Commandements are the law of Christ. And I beseech you, Sir, remember me in your prayers, and so with many thanks to you for your pains, I take my leave of you, beseeching the grace of our Lord Jesus Christ, to bee with your spirit. Amen.

Evan.

Now the very God of peace, that brought again from the dead, our Lord Jesus, that great sheepherd of the sheep, Heb. 13.20, 21Heb 13:20Heb 13:21through the bloud of the everlasting Covenant, make you perfect in every good worke, to doe his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever, Amen.

John 8.36 If the Sonne make you free, you shall be free indeed.

Gal. 5.1. Stand fast therefore in the liberty wherewith Christ hath made us free.

Ver. 13. OnelyOnly use not your liberty for an occasion of the flesh; but by love serve one another.

Chap. 6. ver. 16. And as many as walke according to this rule, peace bee upon them, and merciemercy, and upon the Israel of God.

Mat. 11.25. I thanke thee ô Father Lord of heaven and earth, because thou hast hid p. 246these things from the wise and prudent, and hast revealed them to babes.

1 Cor. 15.10. I laboured more abundantly then they all, yet not I but the grace of God that was with mee.

Psal. 36.11. Let not the foot of pride come against me.