vnto the righteous and why is it needfull that it should be so seeing that Christ hath already fully satisfied for the sinnes of all those that are his Elect and Chosen Answ To this I answer that although Christ hath indeede payd the ransome and made this full satisfaction as is obiected yet the causes are great and of great moment and force why it should be as I haue before affirmed For first the afflictions of necessity are to be layd on the seruants of the Lord Afflictions are necessary to make men the more warie in regard of their corrupt nature which is so prone and apt of it selfe to like and accept of sinne and maruellous dull and slow to rake any delight to walke in the wayes of godlinesse Sinne that is so agreeable to this our nature seemeth to vs pleasant and delightsome whereby wee are drawne the rather to commit it but when men doe wisely marke and perceiue indeed that it is attended vpon with these fatherly corrections which seeme so sowre and bitter vnto our flesh and that besides these temporall afflictions there are eternall punishments incident vnto the same Such in whom the feare of God hath taken any root are made the more circumspect and wary in auoyding of sinne and more watchfull to conforme their liues according to the prescript of godlines Yea they are so farre from sorrowing vnder the heauy burthen of these afflictions that they doe take thereof great cause of ioy that their rebellious nature is in this manner suppressed bridled and themselues brought to liue in godly obedience as it becommeth the seruants of Christ Secondly although the benefits both corporall and spirituall To stirre them vp to thankfulnesse which we haue receiued at the hands of our God and that by the meanes of our Sauiour Iesus Christ are past recount yet are we found and prooued to be of our selues very ingratefull and vnthankefull for the same Therefore it is necessary in this respect also that we should taste of this cup of afflictions That wee being brought by these small and easie corrections to the knowledge of greater punishments we may be the more stirred vp and prouoked vnto thankefulnesse Thirdly we are vniuersally giuen of nature To put them in minde of their own frailty and make thé depend on God to cocker our selues to aduance and extoll to the skies our owne acts and doings if they haue but a very little shew of goodnesse pinned vpon them and we are very ready lightly to passe ouer our own infirmities and imperfections be they neuer so great and deserue neuer so great punishment at the hands of GOD and thus Pharise-like are puffed vp with a vaine conceit of our owne worthinesse That wee may therefore the sooner and the better come to the knowledge of our owne frailty and shake off cleane all hope and considence in our selues and depend and trust wholly and altogether vpon the grace and mercy of our God these corrections and chastizements being as it were remembrances to admonish vs of our weaknesse and frailty are very expedient and necessary Fourthly we are all maruellously inclined vnto the loue of this world To make them affect this world lesse and that to come more and haue not indeede such a longing and desire vnto the exceeding ioyes of the life to come as of right we should and ought to haue To the end therefore that this our hot loue of this world might the rather be cooled and rebated in vs and a more earnest longing after the future happinesse in the world to come might be kindled and increased in vs it is necessary that God should lay these chastizements and corrections on vs in this present life that by this meanes wee might be brought the lesse to like and affect it and the more desirous of the life to come Fiftly as all other vertues in Gods seruants To manifest their patience ought to shew forth themselues effectually so amongst the rest patience is to bee made knowne And for that the same neuer appeareth better then in the time of affliction euen for this cause also I affirme that it is necessary that the children of God for a triall of their patience should suffer affliction Lastly if these reasons thus alledged be thought insufficient It is the good will and pleasure of God that his seruants shall suffer afflictions to prooue this mine allegation although many other may bee brought yet letting all other passe for a time I will onely adde one and that of such force and power that it cannot abide or suffer any exception and against which no creature either Man or Angell may dispute And that is the good will and pleasure of God That for so much as it hath pleased him in his wisdome and for the declaration of his loue towards his seruants thus to determine the matter in this fatherly manner to correct and chastize his children in this life and hath thought this to bee the best and most conuenient course both for their good and his owne glory let euery man afflicted not murmure or grudge against God but patiently and thankefully beare the same and assure himselfe that the Lord as hath beene sufficiently alledged in his time will put an end and ease him of this heauy burthen Quest. But heere now a question will bee mooued Doe you not heereby now seeke to stablish againe that erroneous point of Popish doctrine concerning satisfaction in that though Christ hath suffered for vs and redeemed vs yet wee must notwithstanding of necessitie endure and sustaine these temporary paines and punishments for sinne Since there is as you say such a necesity heerin it is likely that some such matter should be intended Answ Heereunto I answer that in no wise I minde or purpose to establish that deuillish doctrine of Popery whatsoeuer some indiscreetly may or rather wil coniecture That I assure you both now is and so I hope in the Lord still shall be farre from mee But I rather hold and maintaine the contrary For though God from sin doth often take an occasion to inflict these things vpon his children and that iustly yet hee doth not lay them vpon his seruants as any satisfactory punishments whereby they should make any recompence or satisfaction vnto God for the faults which they haue committed God forbid that wee should so thinke and detract so much from the perfection and all-sufficiency of the satisfactory sacrifice of our Sauiour Christ Iesus But God inflicting these things doth it to the intent that hee himselfe might the more be glorified and they his children might be bettered And for this cause also they are called not satisfactions but castizements and corrections in the Booke of God For they make vs the more to bee humbled and abased in the sight and feeling of our sinnes They prouoke and stirre vs vp vnto repentance They are meanes to make vs feruent in prayer They are as a bridle vnto
cogitation of the horrour of sin he might haue blinded thine eyes and suddenly haue giuen thee vp to lay violent and bloudy hands vpon thy selfe as he did to Saul Iudas and Achitophel Hee might haue suffered Satan to haue sugred ouer his bait of sinne with some sweet allurements to make thee the sooner to accept and the better to like it But he hath rather presented it before thee in such a gastly looke that thou mightest be the more terrified and tremble to commit it Wherefore thou must needs thinke and perswade thy selfe that God hath a watchfull care ouer thee in that hee hath thus put his hooke into Satans nosthrils hath so brideled and restrained him that he could not preuaile against thee so farre as he desired Remember that Satan is not called an old and subtill Serpent for nought And if this were the worst and most dangerous temptation of all others as thou supposest Doest thou thinke that Satan would so seldome vse it It were no policie in the Diuell to neglect this course so much and to take a quite contrary if he saw that this were most behoouefull for his state and kingdome He knoweth by long practice and dayly experience that it more auaileth him especially with those which haue some touch and feele of sinne to present vice not as a vice but as a vertue not as hurting but as helping not horrible and ougly to breed a terrour but sweet and pleasant to bring delight to men And therefore hee doth as did Iudith Judith 10.3 4. when she went to deceiue Holophernes hee trimmeth vp and decketh himselfe as though he came in courtesie to counsell not in cruelty to murther and kill Then hee will not bee a Diuell but a Saint not a fiend of hell and darknes but an Angell of light He will say as sometime he taught his Scholler Iudas All Hayle with Kisses as though hee meant least harme when indeed he intendeth the greatest hurt and mischiefe Perhaps if Satan had cunningly crept in vpon thee as he did vpon Lot Dauid and many others thou wouldest not so soone haue disliked it thou wouldest neuer haue beene so quickly terrified and appaled with it It would haue been an easie matter for this subtill tempter to haue brought thee to his lure and to haue wonne thee to follow the vanity of his inticements But it is not so with thee Which if thou do well consider thou hast no cause to bee dismayed in heart for the grieuousnes of such a temptation neither yet to feare or misdoubt the fauour of thy God but thou hast rather cause to be thankefull to fall downe adore and wonder at the mighty power and exceeding grace and mercy of thy heauenly Father that hath not giuen thee vp vnto the will of Satan nor suffered him to vse and practise his subtill and deceitfull traines against thee but viewing and considering thy frailty and infirmitie that wast to encounter with so great so mighty and so strong an Aduersarie hath chained him vp and as it were tyed his hands and cut him short of his purpose permitting him none other kinde of fight against thee but such as through Gods working should bee most for thine aduantage But thou standest vpon examples Who is it sayst thou that was euer tempted in this manner to kill himselfe Although besides some already shewed many examples may be brought in this case yet for breuities cause let one suffice which for the worthinesse and excellencie of the person against whom Satan vsed this manner of temptation may very well serue for all Recall to minde I pray thee how Satan tempted euen our Sauiour Iesus Christ and tell mee what is meant by this Math. 4.6 that hee would haue Christ wilfully to cast himselfe downe headlong from the pynacle of the Temple Howsoeuer hee smeared his temptation ouer with the Scriptures falsely alledged and applyed yet the drift of Satan no doubt was that Christ should haue killed and wilfully cast away himselfe Seeing then that Hee which was most holy most perfect and pure vnto whom all things in heauen in earth and in places vnder the earth doe bend and bow the knees was in this manner and with such a temptation assaulted and set vpon by the Aduersary Let it not seeme strange vnto thee a creature so weake so sinfull so vnholy imperfect and impure to taste of the same cup whereof thy Master Iesus Christ hath before tasted But rather apply and indeuour thy selfe by such meanes as Christ hath vsed in his owne person and left vnto thee and all his in such causes to bee followed to withstand Satan in his diuellish purpose and that is by the power and force of the Scriptures CHAP. V. Soueraigne remedy against the wound of sinne TO come now againe to that which in the beginning of the last chapter I preposed and promised and to turne my speech to the wounded soule and to apply my selfe to the ease and comfort of this distressed conscience it is to bee noted that the first and principall meane to stint the bloud and to stay the course of these distilling wounds of the afflicted soule is the sufficiency of that eternall mercy and euerlasting grace of God our Sauiour For maugre the continuall influence of thy doubting and despairing thoughts in despight of sin and conquest of the Deuill that seeketh continually to crosse out mercy with the blacke and fearefull coale of iudgement thou art to bee perswaded and fully assured that although thy sinnes in number be as the starres of heauen and the sands vpon the sea-shore which are innumerable although they bee in quality like to crimson and as red as scarlet Esay 1.18 yet can they not ouer-reach the compasse of Gods exceeding mercy and compassion Godsmercy is greater then the vilest sinne The tide whereof is continually so fluent and abundant of such vertue and power that it not onely ouerrunneth all but also rinseth purisieth and purgeth all and euery the filthy and contagious staines thereof and that in such perfection that it maketh vs to be cleane white as wooll as white nay whiter then the snow Thou therefore that obiectest and sayst thy sinnes are so excessiue and out of measure grieuous that there is for thee no hope nor meanes of mercy to be looked for tell me I pray thee art thou so notorious and great a sinner that none of all the Elect and chosen of God could euer match or equall thee Art thou worse then Noah Gen. 9.29 which was drunken and lay vncouered in his Tent Art thou worse then Abraham Iosh 24.2 which had beene an Idolater for the space of many yeeres Worse then Dauid 2. Sam. 11. which was culpable and guilty both of murther and adultery Art thou worse then Manasses whose vnwonted Paganisme and beastly abominations are registred recorded to the view of all posterities Hast thou committed greater sinnes then Peter who most falsly did sweare
inferiour to the strength of faith But in the greatnesse that they be not ouermuch for our abilitie to sustaine And therefore it is not said that God tempteth not vnder but that he tempteth not ouer and aboue that wee are able to beare Wherefore thou mayst here see and marke againe how this doctrine scrueth still to increase and further thy cōfort but not to breed or bring despayre at all For he that hath the greatest temptations though he haue a stronger and a longer combate and some great trouble therewith yet he hath an assured Argument of the strength of Faith which in time conuenient shall get the vpper hand And on the other side he that hath but small assaults and such as hee can easily master besides the comfort he is to haue in that hee can so soone subdue his tryalls let not the weaknes of his assaults be any reason vnto him to conclude thereupon the weaknes of his faith and thereby take a discomfort in himselfe And let both these sorts of men hold themselues contented with the measure of faith which God hath vouchsafed to impart vnto them and alwayes shew themselues thankefull vnto God for the same CHAP. IX Against the assaults of the weaknesse of Repentance THe next assault wherewith the conscience of many is greatly troubled is the weaknesse and suspected want of repentance For the man that is truely regenerate is oftentimes affected vnto goodnes as the couetous man is affected vnto riches He thinketh hee hath neuer enough he is so greedy that he can neuer be satisfied the more hee hath the more he coueteth euery light losse is thought of him to bee an exceeding hinderance and euery slender want maketh him sad and heauy So the true Christian hath such an inward longing after the fruits of his regeneration that haue he neuer so much yet is hee neuer satisfied but still coueteth and crveth out for more If hee finde any defect within himselfe he is straightway so grieued and perplexed therewith that hee thinketh still all too little for him Whereupon comparing his deeds which are imperfect with the perfect dutie that the Law of God requireth at his hands and finding so great oddes and difference betwixt them he then falleth into many doubtfull and distrustfull suspitions of his owne estate Which suspitions are in him the more increased and augmented when hee againe considereth that the doctrine of the Gospell also requireth at our hands such puritie and integritie of life and conuersation and so straitly linketh and coupleth together true faith and good workes as vnseparable companions and such as can not be iustly seuered or parted asunder Vnto this there is also annexed the vnequall comparison of himselfe with others the Saints and seruants of the Lord whose vertues and godlinesse of life is registred and recorded in the Booke of God And finding so great inequalitie betwixt them and him he then calleth to minde the fearfull punishments that are denounced and threatened in the Scripture against such sins and imperfections as hee findeth within himselfe And hereupon it falleth out that hauing his heart by this meanes possessed with such a sinister iudgement of his own estate that is ready to writhe and conuert all to the worst that may be hee groweth to many gricuous passions in himselfe And vnto all these inconueniences he is led as it were step by step and by degrees for want of due remembrance of the state of Christians after the time of their Regeneration Wherefore let vs see what comforts may bee had for the helping and curing of this cuill also Now because the question is not only of the weaknes but herewithall also of the truth of repentance whether it be repentance indeed or not I thinke it very expedient and necessary by way of preparation First to search out what true repentance is and secondly how and by what markes it may be knowne and discerned from that which is fained and hypocriticall Repentance in Scripture hath two speciall names to expresse and declare the nature thereof One in the Prophets where it is called a turning or returning vnto God And the other in the Gospell where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a change or alteration of the minde So that as turning or returning implyeth a leauing and an acceptation a leaning of that euill way which before wee followed and an accepting of that good right path which before we shunned And as changing importeth two things the corruption of the former form and the induction of a new So repentance hath in it two parts a for saking of sinne and a following after righteousnes a conuersion from euill and a change and alteration vnto that which is good For if we will bee accounted in the number of those which are truely repentant wee must of necessitie be cast as it were in a new mould Our old stamp must be vtterly razed and defaced and a new must be imprinted and this is that which the Scripture meaneth when it saith Wee must be borne againe These two parts in Scriptures are called in other termes mortification and vinification Mortification whereby the deeds and corruptions of the flesh are mortified stricken dead and quelled in vs and therefore is called the mortification of the flesh Vinification whereby we are quickened incouraged and pricked forward vnto righteousnesse the Spirit getting the mastery and preeminence aboue the flesh and therefore is called the quickening or vinification of the Spirit Repentance then Repentance described hauing these two essentiall parts may in this manner bee described That it is a grace and worke of the holy Ghost whereby our hearts and mindes are altered and changed from following of that which is euill and wicked to embracing of that which is good and godly Now if this change and alteration be found in vs we may then say and assure our selues that wee haue true repentance indeed But because the truth hereof is not quickly knowne nor easily discerned and for that wee may soone through Satans craft be deceiued in this matter as it falleth out with the Reprobates which oftentimes or rather alwayes account their fained and hypocriticall conuersion to be a true conuersion when as in deed if it be thorowly tryed it is nothing lesse Wee are next to consider how and by what marks true Repentance is to be discerned and knowne and so we may bee brought to iudge rightly of our owne CHAP. X. Of the Markes of true Repentance THe first assured marke therefore to know true Repentance by 1. Inward hearty sorrow for sin is that inward and hearty sorrow for sinne as an efficient cause whereby it is effected in vs For they that are truely repentant shall soone find in themselues first this inward compunction and contrition of heart for the sinnes which they haue committed whereupon will ensue and follow this earnest care to shun and auoide the same and a studious desire and indeuour
against it because it findeth it offensiue vnto God And thus now you may see the difference of these two motions in these seuerall estates of men though oftentimes I know that the hypocrite doth flatter himselfe in the sight hereof as though hee had found some goodly and precious Iewell in the dunghill of his corrupted nature when as in very deed it is nothing so CHAP. XIIII How the man disquieted in conscience should in the same behane himselfe NOW as these things hitherto haue beene vttered for direction so some things also are to be annexed partly out of that which went before and partly ouer and besides the same to instruct and teach the man in conscience troubled and disquieted with the weakenesse of repentance and the manifold imperfections which hee findeth in himselfe how hee may vse and demeane himselfe in view and meditation of them and that hee may do it with greater comfort lesse distrust First therefore I would wish and aduise such a man not to passe ouer euery thing lightly in a slight maner Not rest in feare without due tryall without a due and deliberate consideration as is the common vse of the sorrowfull soule but rather to grow to a thorow triall and examination of himselfe For oftentimes it commeth to passe that for want hereof there arise many great discomforts vnto men when men either vtterly refusing or else by reason of some light causes deferring the matter doe not search so deepely into themselues as they should and so through this default they doe bereaue themselues of the sight and knowledge of those good motions of faith and the comforts thereof comming which other men doe inioy And in this point it falleth out with men refusing or delaying to make this tryall as it doth with a man diseased with a sore and grieuous impostume who if hee doe looke onely vpon the outward appearance findeth nothing but such matter as still threatneth griefe and anguish but if hee pierce into it and launce it feeleth present ease so whiles the sorrowfull soule looketh onely vpon the outward appearance of his imperfections hee shall find nothing but matter to moue and leade him to despaire but if hee pierce into himselfe and into the secret chamber of his heart by due tryall and examination of himselfe and bee not too austere a Iudge ouer himselfe hee shall finde at one time or other that which may serue vnto him as a cause of great and exceeding comfort Secondly I would not haue him in this his tryall-making to bee as I haue said either an austere Not to bee too austere a Iudge vpon himselfe or a corrupt and vniust Iudge vpon himselfe ready rashly to pronounce and giue the sentence before the cause bee well and thorowly knowne For this is a vsuall fault and too too common amongst men and hath been the cause of many great inconueniences That we may therefore be found herein the more carefull to preuent and auoid euils it is necessary that we well consider of the cause which wee haue in hand with the circumstances thereof The cause is a tryall of sin whereunto is to bee pleaded either guilty or not guilty the circumstances are the persons agents which are the Soule accused Satan and sinne the Accusers and in this the conscience is as a Iudge The silly soule now as an offender in wofull case standeth at the Barre holding vp the hand to bee tryed and found either guilty or not guilty This as I haue said the silly soule is no doubt the principall part of man and most to be accounted of as a most precious iewell For although a man haue neuer so great aboundance of earthly treasures yet is it nothing in comparison of the soule And to gaine and get the whole world it profiteth not at all to a man Luk. 9.25 if hee lose his owne soule And therefore though our posting and hasty iudgement cannot in very deed preiudice or forestall the finall sentence of the euerlasting Iudge yet it is not to bee posted ouer and passed vpon so lightly as men commonly do suppose but with good and deepe deliberation as in such a weighty cause is requisite The accusers as I haue said are Satan and Sinne Satan and sinne his Accusers and these are found oftentimes not onely false Euidencers but also enuious Witnesses and such as indeed doe not wish any good but harme yea vtter destruction vnto man both in body and soule And therefore since it is manifest to be true which I haue said of them we may see that there is no hope at all of any fauor to be had at these accusants hands but that rather it is most assuredly to be looked for that they will spew out their poyson against the true seruants of the Lord so far as they can to the vtter destruction of the children of God Against these so malicious and enuious Accusers Faith his Aduocate still vrging the haynousnesse of thine iniquities Faith as a wise and prudent Aduocate standeth to pleade the cause who although she alwaies telleth the truth and speaketh with great comfort yet is she oftentimes so shouldred out suppressed with the clamorous out cries of these malicious Accusants that she can hardly be suffered to speak in such free manner as she would And if she be suffered yet she is so interrupted that her speech is found to be but faint and feeble So that if she bee not well attended vpon she can scantly be heard And hereupon it commeth to passe that the conscience of man giuing care most to the euidence of the Accusers and not attendant to that which Faith pleadeth in defence is ready to giue sentence and iudgement against the soule to the condemnation thereof But I would aduertise euery man in this Session of tryall vpon himselfe still to haue a care that he be not ouer-hasty to pronounce the doome before the cause thorowly heard And let him consider with himselfe that as in worldly causes he being appointed as an Arbitrator or a Iudge in equity ought as well to lend one of his eares to the Defendant as hee doth the other to the Plantiffe and so not to heare onely what is obiected but also what in truth is to the same answered So in this case also of the soule let not any man attend onely and giue eare to that with these accusers shall obiect against the soule but rather hearken to that which faith vttereth in defence for that shee pleadeth still in fauorem vitae for lifes cause And herein this is worthy to be remembred also that one motion and whispering word of Faith and of the Spirit is and ought to bee accepted and accounted for a greater and sorer testimonie tending vnto life then are all the earnest cryes of these accusants tending vnto death appeare they neuer so faire and be they coloured ouer with neuer so great likelihood and probabilitie Thirdly we must consider also
4. Cause 2. Pet. 1. Fourthly For that therby our faith is not only exercised but also nourished and strengthened 5. Cause Fiftly for that by such good fruits appearing in vs others are also stirred vp to follow our good examples 6. Cause 2. Cor. 9.13 Heb. 10. Sixtly for that by these there is helpe ministred vnto the necossities of the poore and needy 7. Cause And seuenthly for that they are vnto vs testimonies of the truth of our faith and Regeneration and seale and confirme vnto our hearts that the Spirit of God is surely dwelling in vs. And all this with this caution that hope of merit be vtterly excluded not once dreamed vpon whatsoeuer the Papist will prattle and prate to the contrary To returne now and come againe to my former doctrine which I had in hand this is the thing which I laboured at this present to perswade vnto that although the aforesaid gifts of the Spirit and fruits of faith seeme to faile to bee couered and hid and do not shine forth and shew themselues in so bright and open manner as we expect and desire yet wee are not thereby to grow to immoderate griefe and mourning as though the interest of life were vtterly taken away and lost If the Prince had passed to any a Deed of Gift of any thing causing it to being rossed put in writing signed and ratified by his publique Seale with a full intent and purpose to perform the same in all points effectually and also to renew againe the Seale if at any time it fall out to bee defaced If now it so come to passe that hurt doe come either to the writing or Seale would the party for whose benefit this act was thus passed by the Prince doubt of the performance of his promise or would he not rather repose his hope in the grace of the Prince and these defaults notwithstanding assure as it were himself that all should be accomplished and performed thorowly The case is like betwixt God and vs. For God by his promises and couenants ingrossed and put in writing and that in our hearts hath passed as it were a Deed of Gift vnto vs of eternall life and hath sealed it for our confirmation with the Seale of his Spirit with intent and promise to renew the same whensoeuer it should seeme in any part to be defaced in vs. Shall wee now thinke that if at any time either this writing of God be dimmed or the seale thereof be found not to haue so deepe an impression as at other times it was found to haue that therefore the performance of Gods promises is to be accounted vncertaine Howsoeuer earthly Princes are sometimes drawne by sinister meanes to falsifie their promise yet God is and will be euer found iust and also true of his word And therefore let vs assure our selues be fully settled and perswaded in this cōcerning God his promises that he is so farre from euery touch of vntruth that he will renew that which is decayed in vs and neuer cease till he haue perfected the good worke which he hath begunne in his He is not like the rigorous and cruell Landlord which vpon euery light occasion is ready to break couenants and promise and to cast his Tenant vtterly out of his Tenure but God is proued rather to be so gracious that where any breach throgh sinne is found in vs hee will be ready continually vpon our earnest heartie repentance to make vp the same againe with mercy He must meditate vpon the exceeding mercy of God vnto his seruants in all ages as is most plentifully in the Scriptures for our consolation and confirmation herein sufficiently recorded Fiftly thou art to haue a continuall meditation of this great and exceeding mercy and compassion of God vnto his seruants and children in all ages Let it neuer slip out of thy minde but ruminate and thinke vpon the same day night euen continually and let this serue as a comfort of great soueraintie against all thy sorrows and other imperfections whatsoeuer that he looketh vpon thee not as the straitnesse of his Law exacteth but as thine infirmitie is able to beare euen like the Father that is tenderly affected to his yong and tender infant accepting proffers oftentimes for performance and our endeuours though small and slender Psal 130.3 for perfection in our duty If he should deale with vs as we deserue who then should liue but he knoweth wherof we be made Psa 103.14 he remëbreth that we are but dust therefore weaklings not able of our selues to walk and goe on in the way of godlines further th̄e he doth vouchsafe to put forth his h̄ad to lead vs Sixtly He must remember the state of the Saint 1. Before their conuerso 2. Chrc. 33. vnto these adde also the remembrance of the seruants and Saints of God how that first before their conuersion many of them were indeed most notorious sinners and great malefactors Manasses had beene a most beastly Idolater the Thiefe vpon the Crosse an open Malefactor Mary Magdalen possessed with seuen Diuels Paul a Rlasphemer Act. 8. and a cruell persecuter the conuerted Iewes enemies to grace and murtherers of the King of glory Acts 2. The Gentiles sunke in most filthy and diuelish Idolatry Rom. 1.2 After their Calling Secondly after their calling also how that many and those not meanest in the Church haue found great and many imperfections in themselues Noah was drunk and vncouered in his Tent. Lot Gen. 9.21 Gen. 19.33 c. besides his drunkennes committed Incest night after night with his two Daughters Dauid committed Murther and Adultery 2. Sa. 11.17 Mat. 26. and Peter cursed banned himselfe with an oath in deniall of his Master All which are in the Scriptures recorded not to an idle purpose but for the comfort of vs that were to succeede and come after That we seeing such great imperfections or rather such grosse sinnes to haue beene in these so great and notable seruants of God so renowmed in the Booke of God for the great measure of gifts of the Spirit wherewith they are indued might not despayre of our selues or bee too much abased and humbled in the sight and feeling of our imperfections but contrariwise be raised vp in hope and comfort assuredly belecuing that hee which shewed forth pitie and compassion towards those and many others is the same God that he was then and that in him there is no change Iam. 1.17 nor yet shadow of change at all but he is one and the same for cuer Seuenthly the end of our falls and imperfections would not any time nor in any hand be forgotten He must not forget the end for which God suffers him to fall which i◠to humble him I speake not of that end hereof which thou oftentimes doest forge vnto thy selfe for the increase of thy griefe and sorrow but of that end amongst
our Sauiour Christ Mat. 5.11 12. saying Blessed are yee when men reuile you and persecute you and say all manner of euill against you for my sake falsely Reioyce and be glad for great is your reward in Heauen Of this is that of Iames to be vnderstood Iam. 1.2 when he exhorteth the brethren to account it an exceeding ioy when they fall into diuers temptations For it cannot bee but that they that are possessed with that former ioy in the promises of grace vnder hope of glory but that they should also triumph and reioyce in afflictions that besall vnto them for Iesus sake Hereupon it is that the Apostles being beaten and scourged are said to depart Act. 5.41 reioycing that they were accounted worthy to suffer rebuke for the name of Christ Thus also the Martyrs of God are said to account it a crowne of glory euen their death and martyrdome which they indured in the cause of Christ To this doing no doubt they were stirred and moued because as Paul speaketh they did know certainly and beleeue that those momentany and light afflictions doe cause a more excellent and eternall weight of glory Or else because they are fully instructed and taught in the true vse and fruit of their afflictions Ro. 5.3 4 5. and doe know that tribulations bring forth patience and patience experience and experience hope and hope maketh not ashamed But it is far otherwise with the hypocrites For their time or rather vntimely faith in stead of triumphing and reioycing as one finding fit matter whereon to worke doth waste and melt away at the heate of these tribulations euen as the snow before the Sunne Well it may appeare to flourish awhile in time of peace and to shoote out the blade but when the parching sunne of afflictions doth shew forth his beames when the time of persecutions the time of tryall is come it then falleth and withereth away as though it neuer had beene For howsoeuer they seeme to approoue and like well of Religion yet doe they not delight in this Iewell that will cost so deare as eyther goods or life and therfore doe vtterly fall and shrinke away from it seeing it cannot be had held without such trouble and disquiet And that thou mayst the better know and discerne the true reioycing from the counterfet ioy of hypocrites I would wish thee to consider well of the Apostles words before recited out of Romanes 5.3 4 5. Ro. 5.3 4 5. where the Apostle doth maruellously illustrate the same First by certaine effects which proceed therefrom one vpon anothere by degrees and secondly from the speciall cause thereof The effects are First Patience which consisteth in quiet suffering and abiding the Lords corrections without any repining murmuring or grudging against the Lord for the same Secondly experience which is that assurance of Gods care and fauour towards them in their afflictions who although hee hath laid the same vpon them yet he will sustaine and vphold them so that they shall not shrinke or fall vnder this heauy burthen of tribulations and that the Lord in his good time for a testimonie of his loue will deliuer them Thirdly from these ariseth hope that hauing had experience of Gods loue heretofore in deliuering of them they are thereby also put in hope that his louing care ouer them is not now ended but shall still be continued towards them And fourthly this hope bringeth forth a boldnes to persist in confidence and still to depend vpon him without shame as knowing assuredly that in time conuenient hee will not faile them Secondly the cause or foundation whereupon this triumphant reioycing accompanied with these effects is grounded is the loue of God spred in their hearts because their hearts and soules finde and feele the loue of God to be so great and exceeding towards them in Christ Iesus that they are thereby perswaded that whatsoeuer he doth permit and suffer to befall them shall by Gods working turne to their great good and benefit Strengthening themselues with this reason of the Apostle elsewhere alledged That seeing GOD hath not spared his owne Sonne Rom. 8.32 but gaue him for vs all to death how shall hee not with him giue vs all things also For in this sort and after this order by this fruitfull meditation of grace in Christ and in his death and Passion is that same sheading and spreading abroad of Gods loue towards his children performed And therefore the Apostle euen immediately vpon the same annexeth the remembrance of the Passion of our Sauiour Rom. 5 6. For Christ saith hee when we were of no strength at his time dyed for the vngodly The fift effect of Faith The fift effect of Faith whereby as a marke thereof it is to bee knowne is loue not that loue before spoken of for that was in regard of vs a passiue loue beeing the Loue God whereby hee loueth vs. But this loue whereof wee now speake is actiue in regard of our selues euen that loue which we extend to others Gal. 5.6 for faith worketh by loue so that if thou hast a liuing and a working Faith thou shalt also haue a loue attending on it for else it cannot worke at all Now this loue in regard of the double obiect is found to bee of two sorts that is the loue which wee owe vnto God principally and aboue all and secondly the loue which we owe ought to beare towards our neighbour And these two kindes of loue although they greatly differ the one from the other yet they are alwayes so linked and inseparably coupled and tyed together that they cannot in any wise bee parted or seuered the one from the other For how can he saith Iohn 1. Ioh. 4.20 that loueth not his brother whom he hath seene loue God whom hee hath not seene And againe this commandement haue wee of him that hee which loueth God should loue his brother also And therefore the same Apostle in the same Epistle maketh the one to bee a signe and token vvhereby a man may know if hee haue the other In this we know saith Iohn that we loue the children of God 1. Ioh. 5.2 when we loue God and keepe his Commandements Hereupon now it may bee very well concluded that if thy faith bee true and liuely thou shalt easily finde these two kindes of loue to bee in thee the loue of GOD and the loue of thy Christian brethren My meaning is that thou wilt haue a Christian care so farre forth as thou shalt bee enabled by the Spirit of God 1. Ioh. 5.3 to performe and doe the will of God For this is the loue of God saith Iohn that we keepe his commandements And also wilt bee carefull ready and willing to thy power to performe and doe the duties of loue and charitie vnto thy Christian brother in helping cherishing counselling and comforting of him to thy power in matters concerning both the good
considered we may plainely see that it is a thing of no difficulty for the person regenerate to make a true difference betwixt himselfe and an hypocrite and betwixt his owne workes and the workes of an hypocrite And so in himselfe he may be assured that if his workes bee done in faith in humility and loue and to those good and godly ends as I haue declared how neere so euer they appeare to the workes of hypocrites in matter yet differing so farre from them in manner they are doubtlesse the true fruits of the Spirit of sanctification and therfore himselfe also vndoubtedly to bee in the tale and number of Gods adopted Children CHAP. XXXVI Of the second Obiection HItherto we haue shewed how the man regenerate may be assured of his adoption now wee are come to the other obiection which was that the righteous man and regenerate may fall againe and therefore that all this which hath beene sayd is not to any purpose or effect for that hee is not assured of his continuance and perseuerance vnto the end To this I answer that this doctrine thus vrging the finall fall of the faithful is indeede as farre from the truth as truth it selfe is said to be from falshood For what a dangerous point of doctrin is it that I speake no hardlier that any man should once thinke that they which are once renewed and regenerate by the Spirit of sanctification can afterward relapse and fall away without recouery This doctrine I may very well cal dangerous because it is a doctrin first broached by Satan himselfe the author of all mischiefe therefore very preiudiciall vnto mans saluation and not in any hand to be of vs receiued or harkened vnto yea which is more it is found to be very iniurious euen to all the persons in the Deity in that their eternall decree is thereby as far as Satan can preuaile falsified made frustrate voyd Nay this rather ought to be written and registred for an vndoubted and euerlasting truth in the heart vpon the tables of euery faithful Christian soule that they that are once thorowly and effectually called regenerate can neuer fall away for euer but shall must continue perseuer vnto the end Once regenerate in the state of grace and euer so whatsoeuer Satan thy sinful flesh can deuise practise against thee My reasōs to proue this my Assertiō are as follow The first reason is brought from the certainty and immutability of the decree of Gods electiō 1. Reason For this decree cannot by any means which Satan can deuise be altered and changed For they that are predestinate vnto life shall neuer be condēned And contrariwise they that are ordained vnto death shal out of doubt be neuer saued The reason is because that God who is the Author of this Decree doth neuer alter or change therefore his decree purpose cannot be altered or changed If it were so that his counsels could bee changed in this poynt these inconueniences would then follow that either God could not performe what he had decreed and determined or else that in continuance of time the same decrees may be bettered amended Both which are far from the nature of God either not to be able to performe his will or not to see euen at first and before all times what is agreeable to his own Nature and most behoouefull for his own Glory This is most certaine and of all the faithfull to bee receiued as an vndoubted verity that as God hath beene most wise and prudent before all beginnings in his counsels and decrees So he is and shall continue most powerfull euen for all eternity in performing and effecting of the same Wherfore since the election of euery one of Gods faithfull Children is a thing so certaine and so immutable that it can neuer change And since it is also prooued that euery one of the Elect in his due time may assure himselfe that he is elect it also followeth of necessity that he may in like sort assure himselfe of his continuance and perseuerance vnto the end Nay I adde further that hee ought to doe no lesse because that otherwise hee shall make God to be variable and vncertaine in his decrees and purposes as one wanting either wisdome sufficient before-hand to decree and purpose or power in time appoynted to performe his will in whom the Scripture hath taught vs to account both these namely his wisdome and power and also all other his essentiall properties to bee in the highest degree of all perfection yea beyond all measure and account The second reason is brought from the motiue cause of this election 2 Reason wholly and alone in Gods loue and in his glory For because of himselfe hee loued vs therefore he elected vs and because he would in this sort be glorified in vs he so decreed of vs. The causes are durable continuall and subiect to no change and how can then our election cease to be perpetuall Gods loue is limited with no time but whom he loueth he loueth with an euerlasting loue And when thinke you shall that time be euer found wherein God will not bee most carefull to performe that which he in wisdome findeth to bee most conuenient and behoouefull for his owne glory So that as sure as God can neuer cease to loue and neuer leaue to further his owne glory and honor so sure also and certain it is that they that are elect shall neuer cease to be elect for euer The third argument is brought from the care of Christ 3 Reason vnto whom wee are by an effectuall vocation knit and ioyned For he loseth none of those whom his Father giueth him Ioh. 17.12 Ioh. 10.28 neither shall any be euer able to take them out of his hands Seeing now that all the Elect are giuen vnto him for all that by a true and liuely faith are ingraffed in him are also his of which sort in time are all and euery the Elect and Chosen of God and seeing also that he so keepeth and preserueth them that hee loseth none neither shall any bee euer able to take them from him how can it euer be that they which are once in Christ should euer fall I meane finally fall away without recouery Neither let any man take exception against this mine assertion because of Iudas the Traytor for that it followeth Ioh. 17.12 But that son of perdition For this was not said because Iudas was elected in Gods decree vnto eternall life But Christ did therefore call him his because he had entertained him receiued him into the number of the Apostles appoynted him to preach the Gospell to heale diseases and to cast out deuils in the name of Christ as hee had done the other Apostles And in this and none other respect it is that Christ nameth him one of his but otherwise he calleth him the sonne of perdition And elsewhere Christ
And therefore they haue commonly vsed it as a most strong and forcible Argument to incourage and strengthen the faithfull against the bitter stormes of afflictions that might arise against them in this present life Now whereas the enemies of this perseuerance of the faithfull doe commonly for their helpe in this their opinion bring these places of Scripture 1. Cor. 10.12 Let him that thinketh hee standeth take heed lest he fall And againe Reu. 3.11 Hold fast that which thou hast that no man take thy Crowne and such like the answere is easie Vnto the place Reu. 3.11 it is answered by some that it concerneth the crowne or dignity of the function of the ministerie which may be taken away but not the glory of the life to come But vnto both these and all the rest such like places be it briefely answered that the Scripture speaking in this manner speaketh according to the extent of our abilitie and power who euery day indeed are ready in our selues to fall away from grace such is the imperfection and frailety of our nature but they are not to be vnderstood of the purpose and Decree of God wherein our saluation is most surely sealed vp If wee consider our selues alone there is no doubt but that wee may fall and lose our Crowne But if we fixe our eyes on God and on his eternall purpose vpholden and maintained by those meanes of perseuerance as hee hath appointed thereunto hell-gates shall not preuaile against vs neither shall any thing be able to depriue vs of our hope And therefore though the Scriptures doe speake in this manner to warne vs of our infirmitie that wee should not in any hand trust too much vnto our owne strength but should wholly and altogether put our confidence in the grace of God who worketh all in all his Chosen yet it doth nothing preiudice the truth of this doctrine of perseuerance which is not seated in our selues but wholly and alone in the continuall helpe and assistance of the holy Ghost I would not now haue any to thinke that by this doctrine thus deliuered I doe goe about to bring in the fatall necessitie of the Storkes when as I maintaine the Decree of God in the sauing of his seruants to be performed by such a necessarie consequence of second causes in performing of his will and vpholding of his Chosen so that as hath been proued it is of necessitie that they should continue and those things that doe concurre as helps second causes hereunto must of necessitie so come to passe For first it is to bee vnderstood that in all this which hath been said wee doe not make the connexion and order of these causes in themselues and in their owne nature to be eternall as did those prophane Philosophers although in respect of Gods purpose and foreknowledge I doe affirme them to be eternall And secondly I say that I doe not attribute this necessitie vnto nature alone as did the same Philosophers by their assertion cleane excluding God but rather both in nature in themselues we place a meere contingencie and in Gods Decree wee doe onely place this ineuitable necessitie But to sound to the bottome of these things would require a large Discourse Let this therefore suffice to shew the falshood of this obiection And let it now vpon this which I haue said bee concluded to the consolation and comfort of all Gods Elect and Chosen that they may in time be assured both of their Regeneration present their Election before all times and of their assured Glorification hereafter without time and for all Eternitie in the Kingdome of Heauen with the blessed company of all the elect Angels and Saints of God FINIS Laus Deo optimo maximo
3. He must not so much consider the greatnes of the measure as the truth of his repentance that with good aduice what the thing is wherat we do ayme and which we labour especially to search after and to finde out in this tryall and examination for euen in this point also there is oftentimes errour found by reason whereof amongst men there ariseth no small inconuenience The thing therefore that herein we are to haue a speciall eye vnto is not the great measure and quantitie but rather the truth of repentance For although it bee neuer so slender and weake in our conceit yet if it bee true and from the heart we shall thereby finde euen in the middest of sorrow sufficient cause of great and exceeding comfort It may be that the Spirit sometime may appeare vnto vs to be as ye would say but very weake in working And faith also may seeme to be faint and feeble in shewing forth the fruits of true repentance in such aboundant and plentifull manner as thou haply doest dreame of yet doth not this let any thing at all but that both thy faith and thy repentance may be true and therefore such whereupon thou mayst settle and ground thy selfe and whereby thou mayst assure thy selfe that thou art the child of God And if his child then surely freed from condemnation and made an heyre euen a coheyre with Christ our head of euerlasting glory For GOD is so farre from reiecting and casting off such small and slender beginnings that he is rather giuen to nourish and increase the same in his children Esay 42.3 The brused Reede he will not breake Mat. 12.20 and the smoking Flaxe he will not quench And therefore if thou findest neuer so great imperfections in this thy repentance so that it seemeth to be crazed like a broken Reede and almost extinguished as the Flaxe that doth but sinoke yet herein is there no cause of discomfort First for that as faith so likewise true repentance is the gift of God who is not to bee prescribed and appointed in what mcasure hee should giue the same to euery one and secondly for that it pleaseth him to bee so gracious and fauourable as to accept these imperfections in good part at thy hands for the which thou art not onely to be thankefull to him at all times but hast also a reason offered thee He must consider what he is by nature and know that he shall neuer be free from imperfections whilest he liueth here to moue thee continually to pray to God for the good increase of these his gifts in thee Fourthly thou art to consider diligently with thy selfe and to looke well vpon thine own estate I meane what thou art of thy selfe and by nature which if thou doe thou shalt surely finde that thou art one of Adams brood one that hast sucked corruptions Psal 51.5 and that in great measure from the brests of thy first Parents as well as other For not onely thy life Psal 51.1 but also thy Conception and Birth will be found and proued to be in sinne Since then that thou art a man and therefore by nature subiect to all kinde of infirmities as well as others during the time of thy continuance in this corrupted Tabernacle doe not deceiue thy selfe but be thou assured that thy flesh will neuer giue ouer but still will be found to bee a flesh that is a rebellious and a grieuous enemy continually rebelling contending and striuing against the Spirit vntill such time as it shall by Gods appointment either receiue the stroke of death to subdue it and put an end to the rebellions thereof Or that wonderfull and sudden change be made at the last day 1. Cor. 15.53 When this corruptible shall put on incorruption this vile body shall be changed that it may be fashioned like vnto the glorious bodie of Christ Since now the state standeth so with thee thou art to make none other reckoning but that thou must and shalt of necessitie finde although it be to thy great griefe many infirmities and imperfections in thy flesh so long as thou shalt haue thine abode here on earth as well as others Yet can it not therefore bee therupon inferred and concluded that the same imperfections should exclude thee from the couenant of grace and shut thee out from the number of Gods elected children Nay it is so farre off from working or compassing this euill vnto thee that I may say vnto thee with the Apostle Rom. 5.20 Where sinne abounded there grace abounded much more So that as no doubt vpon thy true repentance thou shalt easily finde the further that thy sinne extendeth it selfe as thou supposest to thy condemnation the further also this mercy and grace of God doth stretch forth it selfe in giuing remission of thy sinne to thy saluation But here beware and take heed of Satan lest hee deceiue thee by bringing thee into this vaine and wicked conceit as though this remistion were due vnto thee by merit of thy workes when as it is onely of Grace For of this bee thou assured that if thou haddest neuer so great a measure of vprightnes and integritie if thou liuedst neuer so holily if thou leadest as pure a life as euer did any of the faithfull seruants of God that haue beene since the fall of Adam Christ Iesus onely excepted yet as those faithfull seruants could neuer finde saluation in their owne deeds but did cleane forsake themselues and cleaue fast to the grace and mercy of God So thou also although thou seeke it shalt neuer finde saluation in thine owne workes merits thereof but must be content with the godly to renounce thy selfe and leane fast to the grace of God in Christ in whom surely thou must seeke it in seeking thou shalt finde it and finding thou shalt doubtlesse possesse it Quest Whereunto then wilt thou say doe serue the fruits of Repentance Answ No doubt to very good and comfortable purpose For these said fruits are as Signes and Seales to testifie they are no causes to procure and effect saluation and life vnto thee Quest But thou wilt say againe Seeing the case is thus it is no matter how I line and how I doe here behaue my selfe Answ God forbid that any such motion should euer creepe into the hearts of Gods Elect or that any man should hereby take occasion to become secure and carelesse to shew forth his Christian duty For though in our selues wee cannot indeede finde any possibilitie to deserue life but possibilitie too much to merit death yet are wee bound to exercise our selues in these fruits for these causes following First The first cause of shewing godly lise for that God himselfe commandeth it in wonderfull many places of the Scriptures Secondly that thereby his glory might be manifested Mat. 5.16 Thirdly 2.3 Causes for that by them man is in his conscience assured of his Election and Vocation