sinne so there is a help and remedy to be found in the Gospell whereby hee may be perfectly cured and restored if he were able to attaine vnto it 2. When he perceiueth this remedy reuealed by the Gospel to be in it selfe so full and all-sufficient A godly sorrow and considereth well thereof both in the originall that is the mercy and loue of God and also in the manner of it which was the death and bloud-shed of the best-beloued and onely Sonne of God then he beginneth againe through this glasse to behold sinne in the vgly visage therof and therby is constrained to mourne and sigh afresh for committing of that which could not by any meanes bee purified and clensed but by the precious bloud of that immaculate Lambe of God 2. Cor. 7.9 Christ Iesus And this mourning the Apostle iustly calleth a godly sorrow Which though indeed it be a part of true repentance in the truth and nature of it and therefore an effect of it yet because Faith is as yet but yong and weake and cannot be so easily discerned in the fulnesse of her motion it hath so many sparkes of doubting and distrust in the grieuous appearance of sinne that the broken-hearted Christian being thus pricked and perplexed hath nothing more common and vsuall in his mouth then condemnation Yea withall sometimes hee groweth so extreme and outragious in these distrustfull passions that no reason can satisfie and perswade him for a time but that hee wanteth Faith though indeed hee haue the truth of faith shewing it selfe in the fruits thereof within him Thirdly Faith now as I haue said hauing brought forth this godly sorrow to this end A hatred lothing of sinne that so wee might be truely humbled though for her weaknes being but lately sprung it is not able to keepe it vnder measure yet by little and little it groweth to some ripenes And therefore next vpon or rather iointly with this mourning it breedeth a hatred and lothing of sinne A desire and longing after the righteousnes of Christ Iesus that is so filthy and odious in the sight of God and so pernicious and dangerous vnto man and planteth a desire and longing after the righteousnesse of Christ Iesus And therefore is greatly encouraged to approch and draw neere vnto the Throne of Grace and to call and cry vnto God for mercy And all these are the notable and vndoubted fruits of Faith and most certaine arguments and euident tokens that true faith although not in her full perfection is surely seated in the heart of him that hath them A taste comfortable feeling of the grace of God Fourthly after all these they grow by little and little to haue some taste and comfortable feeling of the grace of God imparted to them by the inward working of Gods Spirit Insomuch that euery day more and more they grow to conquer subdue the despairing thoughts of the flesh and the motions thereof And the comfortable influence of the Spirit seemeth euery day more then other to haue a larger and freer passage in the chamber of their hearts in testifying vnto them the grace of God in the free remission of sinne and the performance of the worke of their Adoption Fiftly after all these ensueth that full assurance and most notable effect of Faith Peace of conscience euen the very peace of conscience For that now they are assuredly and fully resolued Weake Christians doubt they haue faith because they finde it not to be so strōg in themselues as they perceiue it to bee in others that all their sinnes are washed away in the bloud of Christ that by his death the wrath of God is appeased their ransome paid the righteousnes of Christ by imputation made theirs the feare of death and hell abolished and life eternall purchased After this doctrine in the course and manner of mans conuersion thus deliuered let vs now returne againe vnto the broken and afflicted soule which doubteth of the want of faith And withall let vs see and sift the reason why hee thus despayreth of his faith and thinketh and perswadeth himselfe that he hath no faith at all His reason is this Because hee doth not finde within himselfe as yet that certaintie and full assurance of saluation which he seeth and perceiueth to be in others This reason although it seeme to him very strong yet in it selfe it is but weake and beeing throughly examined cannot hold nor stand for good For this full assurance whereupon he groundeth his reason is not Faith as some haue defined faith saying Faith is a full assurance but rather one notable and vndoubted effect of faith And yet not alwayes so atttending vpon faith as though it should continually bee there euidently seene where faith is seated For a man may haue true faith and yet not feele this full assurance And my reason is because this assurance is not the first effect that faith euer bringeth forth in the heart of man when it is begun to be ingrafted in him But it hath many other excellent effects precedent and going before it As the true and hearty mourning for sinne that earnest lothing and hatred of sinne and a thirsting and longing after righteousnes c. which are often found in the Elect of God before such time as they receiue this caline and peace of conscience and ioy in the Holy Ghost by the full assurance of their saluation Now to proue these to be the fruits and attendants of true faith the rather to qualifie and allay the sharpe and bitter combate of the troubled soule let vs diligently consider First the principall efficient cause and worker of this sorrow and mourning which I spake of is the Spirit of Regeneration and Adoption For this cause the Apostle calleth it a sorrow that is of God 2. Cor. 7.9 10. Rom. 8.26 2. Cor. 7. And the Spirit is said Romans 8. to pray in vs with sighs that cannot be expressed This Spirit is onely had and retained of vs by the meanes of Faith Gal. 3.2 For it is receiued and dwelleth in cur hearts by faith Gal. 3.2 Wherupon it also followeth that of necessitie it can none otherwise be but where this earnest sorrow and earnest lothing and detestation of sinne is found there also faith should be ingraffed Because otherwise this Spirit of Adoption which effecteth these in vs could not be entertained in our hearts Secondly this sorrow Psal 51. which otherwise in regard of the subiect is called a contrite and broken heart is said to be a sacrifice of God and such an one as hee will not despise And how could this be that it should bee a thing so acceptable in the sight of God and so well accepted of him if it did not proceed and come of Faith seeing that as the Apostle restifieth without Faith it is impossible to please God Heb. 11.6 Rom. 14.23 And Whatsoeuer is not of Faith is sinne
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
great and goodly estate whereas indeed his condition is none other but the very same still and all one with that it was before But of this in place more conuenient hereafter Now to remooue this doubt of the truth of faith we are not to looke so intentiuely vpon our present state but rather we are to cast our eyes and to look backe vnto that which went before Whether when wee found the former peace and quiet of conscience in assurance of our forgiuenesse wee had not also those effects in some measure though not in the highest perfection waiting and attending on it For if they were then wee may assure our selues that wee had and haue true faith indeed and that we are blessed and for vs assuredly saluation is reserued For proofe and confirmation hereof 3. Meanes of comfort take this for the third meanes of comfort viz. that true faith being once ingraffed can neuer vtterly decay and fall away againe though for a time it may bee rebated weakned and decreased For whom God loueth in them he planteth this faith and as he loueth vnto the end with an euerlasting loue so his graces flowing from this loue are permanent for euer in his beloued children And looke what good worke hee hath begunne hee will surely finish and performe vnto the comming of Christ And therefore if once we haue found in vs the testimony of the Spirit and effect of faith to shew it selfe though it doth not still and alwayes so yet let vs not despaire knowing that faith may bee dimmed but neuer extinguished it may bee weakned made faint and feeble but cannot bee vtterly quelled and killed in vs. All this notwithstanding which I haue sayd it is found by due and good experience that by reason of this faintnesse and feeblenesse whereunto faith is often subiect there commeth vnto the distressed and doubting Christian great griefe and sorrow of heart For when hee findeth in himselfe a longing and desire alwayes to bee ioyned with his head Christ and to enioy the sweet and comfortable presence of the Spirit of God proceeding of faith he cannot tolerate nor beare the absence thereof without great sorrow and mourning which doth euidently appeare by the example of the Church which being depriued for the tune of this inward ioy of the presence and effectuall working of the Spirit as though Christ were departed from her is sayd to rise out of her bed Cant. 3.2 and to goe about the City by the streets and open places to seeke him that her soule did loue And yet this mourning and sorrow is so farre off from being a cause of such distrust 4. Meanes of comfort that if the matter be well considered the broken soule shall rather finde it a reason to imploy the contrary For tell me I pray thee what is the cause that thou doest so mourne and sigh Is it not because thou dost thinke that Christ is departed from thee because the comfort of the Spirit is not present with thee because thou findest not the same ioy and solace in the promises of God as heretofore thou hast done and because thou hast an earnest longing and desire to entertaine and harbour againe this Spirit of comfort in thy mourning soule but canst not as thou thinkest attaine to the same Why plucke vp thy heart bee not dismayd nor troubled herewith but rather be thou assured that these are motions and affections so farre vnmeet for any man to ground despaire vpon that euery sigh and teare that is spent therein is so many reasons and arguments to strengthen and confirme thy heart that thou art a chosen Vessell and an elected Childe of God Is it likely thinkest thou that hee that is vnregenerate and abideth still in the corruption of his flesh and taketh a pleasure to walke in the filthy lusts thereof should take such ioy and solace in the Spirit as that hee could not tolerate or abide to haue the same absent from him Would he mourne and sigh because hee withdraweth himselfe from him Or would hee long after the Spirit and wish and desire to finde and feele it worke within him I assure thee no These affections are not of the Flesh but of the Spirit And therefore see how much thou art deceiued that whilest the Spirit worketh thus effectually within thine heart yet thou complainest of the want therof and sayest thou feelest it not thou findest it not And the reason whereby thou art led to think and iudge thus of thy selfe is because that thou being so intentiue vpon one only fruit forgettest that these also are notable effects of faith 5. 5. Meanes of comfort Another thing whereof we must take good heed and whereof wee must beware in this case is that in viewing and considering the faith of other the seruants of God wee be not ouermuch intentiue in comparison of it with our owne estate For hecreby oftentimes it commeth to passe that whiles wee too much gaze vpon their perfection and then looke downe againe vpon our own infirmities we fall not onely to a dislike but oftentimes to a maruellous distrust and despaire of our owne estate Much like to him that gazing too much vpon the Sunne hath his eyes dazled with the brightnesse thereof that when he looketh downe againe vpon the earth hee hardly seeth any thing at all or at the least not so liuely a resemblance as hee did before In this point therefore we must remember First that it is not the perfection but the truth of faith that is required For if thy faith be true and vnfained though it be in thine eyes weake and feeble it is sufficient The hand and arme that is not dead indeede but only taken with a shaking palsey is able to receiue a reward that shall be giuen as effeclually though not so steadily as is the hand and arme being strong and sound without such imperfections So faith though faint and feeble in thy sight and cumbred with many doubting cogitations as it were with a shaking palsey yet seeing it is not dead but liuely assure thy self that it is sufficient to receiue at Gods hands the penny reward of eternal life Secondly thou art to consider that God bestoweth his graces in such measure as he thinketh good in his owne wisdome to some he giueth more to some lesse and not to all in like and equall proportion and yet to euery one of his Elect sufficient vnto saluation One Mat. 25.21 23. as wee read in the Jospell had fiue talents committed vnto him and another but two and yet hee that hath but two shall enter into his Masters ioy Mat. 8. The Centurions faith as we also read was strong for there was not found the like in Israel by the testimony of Christ himselfe Iairus faith was weaker and not so strong as appeareth by the Scriptures And the faith of him that cried for help against his vnbeliefe more weake then that of Iairus and
and therefore howsoeuer others may gather fruit of your godly sayings yet you may by this surely know that no gaine doth thereby grow vnto me Answ Concerning the knowledge you ascribe vnto mee I protest that it is not for me presumptuously to pry into the heart of any it is beyond the skill of me or of any other this power is left or rather reserued onely to the Lord who knoweth the secrets of all mens hearts and the examination of euery mans conscience is in him whose the conscience is and in none other man Yet that we may the better come to the discouery of Satans subtill policy and that euen thou also aswell as others mayst gather fruit of that which hath beene before delinered in true in good and godly manner as thou confessest Let mee I pray thee by the way demand one question of thee that art thus distressed in soule still the former doctrin notwithstanding Tell mee I pray thee Why doest thou thus sigh Why doest thou thus lament and mourne Why is thy countenance so thrown downe Is it not for sinne committed I am perswaded that thou wilt not deny but affirme that it is so For els why doest thou cry out so much against thy sinne and so complaine of thy former wickednesses Thus farre now I take that wee doe agree both in thy mourning state and also in the originall cause thereof But yet thou wilt haply say Reply of the soule distressed I confesse it is for sinne indeed but in such manner as was the mourning of Iudas who is sayd to mourne and lament for his sinne committed in betraying his Master but it was without hope it was with despaire and in hypocrisie Answ Well then now commeth to be tried out what it is that maketh thee thus to iudge and giue so heauy a sentence and that vpon thine owne estate In the which triall I finde two things whereby thou art led as it were violently to this desperate iudgement One is the consideration of the time past for that of long time before thou hast led thy life in very loose and licentious manner wholly giuing thy selfe to the fulfilling of the damnable workes of the flesh neuer acquainting thy selfe with the excellent workes of the Spirit and so neuer haddest any feele of sin nor touch of conscience as thou supposest at all The other is the state present Because thou fee-lest not these former good things as yet to be entred into thy heart and to haue any place therein Obiect Touching the first thou wilt say that surely such lewdnesse and carelesse kinde of liuing could neuer befall the called of God that so long so lewdly and so carelesly they should passe away their time and spend all their dayes without all remorse and feeling as hitherto thou hast done Answ Heereunto I answer that the position standeth on a weake and feeble ground sauoureth onely of Satans sophistry and nothing of the Truth and therfore is no better to be deemed then a false and deceitfull principle whereby the Deuill goeth about to deceiue thee as hee hath done many others as shall anon appeare One of these two things must needs be found in thee that either thou hast had some tokens of faith and of the effectuall working of the Spirit of God at one time or other apparant in thee or els thou hast not had them at all Tell mee now Didst thou neuer finde as yet any tokens of the Spirit and of faith nor any signes of thy regeneration to shew forth themselues in thee If not I say then that it is no maruell to see the man of God that is as yet vnregenerate to drench himselfe so deepe in sinne For vntill hee feele these tokens in some part appearing in him it is manifest that in wicked and disordred course of life there is little or no difference at all to be found betwixt him and the reprobate And yet since the time and also the manner of Gods calling is as I haue sayd to vs so vncertaine and vnknowne I affirme that all this notwithstanding a man may in time be called and therefore hee is not so desperately to iudge of himselfe And againe if it so be that thou hast selt faith in her fruit more or lesse already working in thee and hast perceiued some signes of true Repentance heeretofore to haue shewed forth themselues in thee and yet thou art thus farre as appeareth by thy speeches fallen backe and relapsed yet can this thy fall bee no sufficient reason to draw thee to giue such a dreadfull doome of thine estate My reason is The gifts graces of God not alwaies alike seene because these gifts and graces of God are not alwayes seene in such an high and flourishing manner as men doe dreame after But as I haue sayd of faith that it doth sometimes ebbe and sometimes flow So I assirme of the fruits of faith also that they are sometimes more and sometimes lesse And as faith it selfe sometime groweth to be so weake and feeble that it sheweth not it selfe at all but seemeth to be as you would say euen dead and yet hath a hidden life still remaining in it So it is also with the fruits of faith And heereupon it is that wee read of diuers the seruants of God as Noah Lot Dauid Peter and others whose faith was sometime brought to so low an ebbe and the flesh and the powers thereof sometime in them preuailed so much and so mightily that if we respect their doings for the time they seemed to haue little or no sense and feeling of sinne at all but as men no whit regenerate did giue themselues ouer to committing of sinne and those most odious and abominable and without any respect did shew and behaue themselues as men secure and carelesse for the time Which time of their secure loose and sinfull manner of life I may iustly call the time of Gods desertion for that he did as it were withdraw from them the liuely and effectuall working and operation of his Spirit permitting Satan and the Flesh for a time to haue the soueraignty and dominion ouer them And for that the time also of this desertion as experience teacheth is not alike to all but in some is of shorter and in others of a longer continuance as the Lord in his wisdome shall appoint I therefore conclude that this sayd time of desertion may not bee any cause so hardly to iudge of the state of any Now whereas this decrease in some is so small Some misdoubt themselues without cause there being a continuall motion of the Spirit in them though they perceiue it not that there is a continuall motion of the Spirit to bee found in them though by want of due regard they often see it not but doubt and mistrust themselues in regard of their liues and in respect of some sinne that daily they finde within them and yet after many yeeres they cannot bee deliuered from it
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
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
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