this our Sauiours hands such an absolute and powerfull authoritie as that no power either in earth or hell is able to withstand doth sinne incumber thee art thou inwrap ped in the chaines therof bound with the gables of thâ—ne owne iniquities Fly then to Christ for hee it is that is able alone and onely to breake these bands in sunder and to set thy soule at libertie For being a Michael as a mighty Captaine to subdue our enemies hee hath power also to redeeme vs home and to reduce vs from the feare of bondage And as for death and hell the fearfullest feares that euer were vnto the sinfull soule there is no cause at all to feare them seeing that sinne the sting of both is by Christ so conquered and taken away Obiect But thou wilt haply say These things I finde indeed to bee so as is said but yet to me it is not so For these graces which you haue spoken of belong to to the righteous as for me my sinnes as a mighty floud haue ouerrunne my soule testifying as a thousand witnesses that these things doe not appertaine to mee but rather all those curses threats and iudgements that are denounced in the Law Answ Hereunto I answere that you are altogether in one song being as it appeareth intentiue wholly and onely on your sinnes and nothing else Was Physick euer ordained I pray you for him that is in health Is Chirurgery appointed for him that hath no sores or wounds Howsoeuer you iudge in this case Christ I am sure is of another iudgement and telleth you otherwise that they which are whole haue no need of the Physition but they that are sick And that he came not to call the righteous Mat. 9.13 Luke 19.10 but sinners to repentance And that the Sonne of man is come to seeke and saue that which was lost And doe you not remember that sweet compellation lately mentioned Come vnto mee all yee that are weary and heauy laden and I will ease you Who are these weary and who are the heauy laden are they not which was the third part I obserued in that call made by Christ such as are tyred and ouerburthened with the heauy load and burthen of their sinnes Yes no doubt You see then that it is not of any force or moment which you haue obiected to the contrary Again consider I pray you what was the cause that our heauenly Father did lay those three seuerall offices before touched on the person of his Sonne Was it not for sinne and that of vs that are his sinfull creatures And was it not in the wisdome of God deuised as a remedy and recouery against our sinnes If Adam had persisted and continued still in that purity and innocencie in the which hee was first created what needed Christ so to haue abased himselfe and to haue suffered so many shamefull and cruell things as he did It appeareth therefore that whatsoeuer Christ is vnto vs it is all to take away our sinne to reconcile vs into the fauour of God and to make vs with him inheritors of his euerlasting Kingdome If sinne had neuer entred no doubt the greatest part of Christs office had beene frustrate and to no purpose There is no cause then to alledge our sinnes as a cause to make his grace to be vneffectuall in vs vvhich was the first thing whereunto it was appointed entered and tooke effect And therefore we should rather thus reason dispute to the contrary I am a sinfull and a great transgressor Christ on the other side is a Sauiour to saue his people from their sinnes and therefore I know and am assured that the fruit and effect of his precious bloudshedding doth appertaine and belong vnto me To that which hath been heretofore said in this behalfe I may adde the saying of the Apostle 1. Tim. 1.15 This is a true saying and worthy of all men to be receiued that Christ came into the world to saue sinners Of the Prophet Esay affirming that he was wounded for our transgressions Esay 53.5 and broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are heale and many such like places to that same effect but I hope these shall suffice CHAP. VI. Against the assault of the weaknes and want of Faith Obiect BVt here it is commonly obiected by the person thus disquieted and troubled in minde Indeed these things I doe know and confesse to bee so but yet I remember what is also written that is that although Christ came to be a Sauiour and a Redeemer vnto sinners and was indeed sent to preach good tydings vnto the poore Esay 61.1 to bind vp the broken hearted to preach libertie vnto the captiues and to them that are bound the opening of the prison to comfort all that mourne to cloath them with the garments of saluation to couer them with the robe of righteousnes yet in them onely shall this his comming and death be effectuall which by a true and a liuely faith take hold and depend vpon him For it is written So God loued the world Iob. 3.16 that he gaue his onely begotten Sonne to the end that all that beleeue in him should not perish but haue euerlasting life but as for those which haue not faith it after followeth that they are so farre from grace that they are coÌ„demned already Iob. 3.18 because they beleeue not in the onely begotten Sonne of God This assault 2. Sorts of men assaulted with the want of Faith although for the most part it neuer ensueth after the assault of sinne before touched yet it is diuersly disposed in respect of the diuers subiects wherein it worketh For some are such as are but newly begunne to be regenerate and renewed in whom faith doth but beginne to take roote and to bee sowed and ingrafted and these hauing lyen alwaies beforetime as it were dead in sinne haue neuer felt to their knowledge the liuely pulse of faith at any time to beat within them And againe 1. The newly regenerate others there be that being before called and being indued with the gift of faith yet the flesh resisting against the Spirit and the spirituall graces 2. More ancient Christians remaining for the time both dull and weake in them they seeme to haue clean lost that which they had before and thereupon fall to doubting and distrust within themselues as though their faith were but a dead faith which seemeth for the time to bee so quickly wasted and decayed Against these two seuerall estates of men wee are to apply seuerall medicines as is most conuenient First touching him that is but yong and very tender in the womb of regeneration and not fully formed and become a renued creature in Christ No maruell if he thinke strange of this distrust within himselfe or if that he complaine of the weaknes and want of faith in himselfe For you must
in holinesse and righteousnes Which if we doe we shall then disappoint our Aduersarie of his aduantage against vs and shall be well able to beare off and to auoid the dangerous pricks and thrusts which he will be ready continually to cast at vs in consideration of our sins It is a very hard thing to vtter indeed what a byting corrosiue the remembrance of the loosenes and lewdnes of a mans former life is vnto the afflicted soule at the time point of death and what great matter of discomfort Satan can quickly suck from thence to infuse and powre vpon them And it is againe on the other part a lamentable thing to see how carelessely men are for the most part affected and how slacke they are in preparing this piece of Armour thinking in themselues all to be well and safe enough although they haue liued neuer so lewdly and dissolutely and neglected the putting on of this piece of Armour euen to the very instant and time of death thinking if then they can repent there is no more adoe But alas all this while such men neuer consider how much more bitter their conflict with Satan is like to be Obiect But some will haply obiect Who euer was armed with this brest-plate of righteousnes and with such a good conscience that hee did not feele some wounds of sinne Answ It cannot bee denied but that the Saints of God are indeed so wounded they fall and commit sinne indeed but not with their heart it is of infirmitie according to that saying of Iohn 1. Ioh. 3.9 Hee that is borne of God sinneth not And the reason is For that his heart is surely and safely armed with a good conscience with the brest plate of Righteousnes This appeareth more plainely vnto vs by the example of Dauid who is noted to haue his heart thorowly fenced with the knowledge of the Truth and thereupon to giue himselfe to righteousnes and the workes thereof yet he is noted also to haue taken euen great and grieuous wounds hee sinned most grieuously but these wounds did not pierce to his heart but sticked still in his flesh onely for that he was armed with this brest-plate of righteousnes Hereupon it is that hee confesseth Psa 119.48 I haue alwayes sought after thy Law And I did meditate in thy Commandements The fourth thing to bee vsed in this preparation vnto death 4. The Shooes of the Preparation of the Gospel of Peace Ephes 6.15 is called of the Apostle the shooes of the preparation of the Gospell of Peace euen all those comfortable promises of the Gospell wherewith if the feet of thy soule be shooed it will make thee more ready prepared and nimble to ouer-leape and stryde ouer all stumbling blockes lets and hinderances which Satan the World or thy sinfull Flesh shall cast in the way before thee The sift is 5. Hope of saluation the helmet of Hope euen the hope of saluation and expectation of eternall life For this hope will strengthen and incourage vs against all kinde of miseries troubles and afflictions yea and against the feare of death it selfe and that in such manner that although these of themselues appeare to be very terrible and able to daunt the courage of euery one yet through this Helmet the terror and feare of them is taken away and they which are with this piece of Armour furnished are made strong and able to suffer and indure them continually It is well called of the Apostle the helmet or head-piece of saluation for it will shrowd and couer vs from the hurt of all assaults of the enemies whatsoeuer For then alone wee yeeld when as wee despayre and are out of hope but whiles hope lasteth wee are ready still to fight and striue vnto the death In the sixth place commeth the shield of faith 6. Shield of Faith which hath this vertue and power giuen vnto it that it will quench all the fiery darts of the Diuel For hauing our faith and confidence set and seated vpon Christ and vpon his death and Passion wee shall be thereby so surely kept and couered that no assault or terrour of the Diuell shall be able to annoy or hurt vs but with ease wee shall be able to withstand them and to auoid the danger of them all The time when Satan most preuaileth against vs is when he seeth and perceiueth vs to bee destitute of this piece of Armour to protect and defend vs. Therefore against this day and time of death it is expedient and needfull for vs to vse all good meanes to cheere vp and increase this faith of ours that then especially it may be strong and flourishing when as we shall be thus incountred with by these extremites For the seuenth piece of Armour 7. Sword of the Spirit takâ— the sword of the Spirit which is the Word of God In this also it behooueth thee to be prepared to haue good knowledge For Satan as hath beene shewed before hath many temptations which in his owne sense and sort he vseth to ground vpon the written Word which temptations can by no meanes better bee auoided then by the same Word vsed in the true and right sense thereof This can hardly or neuer bee done vnlesse thou be skilfull and expert in the Scriptures Wherefore let these I meane the Scriptures be thy dayly Garden wherin thou mayst gather most sweet and comfortable simples against this sicke and heauy day Make these thy counsellers to instruct thee and let these bee vsed as a sharpe and two-edged sword to strike and wound thine enemies withall That thou mayst therefore be expert and cunning in the vse of this weapon I would aduise thee to exercise thy selfe herein to meditate in this day and night vntill thou hast thorowly attained to the true vse of this so needfull and profitable a weapon and that thou mayst be cunning and know perfectly how to weyld it euery way to meet with Satans subtill and crafty assaults Vnto all these it is necessary that thou adde and adioyne feruent Prayer That God would giue thee grace strength vnto these things continually and euery day increasing all vnto thy comfort And that hee would vouchsafe to prepare and furnish thee vnto this spirituall and finall combate at thine end and death as that when and howsoeuer it shall happen thou mayst be alwayes in a readinesse to vndertake it with willingnes and to continue and abide with faith and constancie vnto the end Now that thou art taught by the Apostle speaking and writing by the direction of the Spirit of God how to arme thy selfe on all parts from the top to the toes Let not this be wanting in thee namely a dayly meditation of those things that may increase and further the former proceedings Of this sort are the consideration of the flitting estate the vanities and miseries of this present world the exceeding ioyes of heauen and the life to come the momentany paines
able to succour those that are tempted So this our Authour in that hee was himselfe afflicted in spirit and troubled in conscience through the suggestions of Satan and the temptations of the Deuill doubtlesse hee was inabled thereby as well out of his more vigilant and carefull obseruation of Satans practices as the sense and feeling of his owne extremities the better to discerne and discouer his Wiles and Stratagemes neither so alone but withall to apply vnto himselfe and to prescribe to others such comforts and remedies as out of his owne experience hee found to yeeld most ease and helpe And thus good Reader to detaine thee no longer from the perusall of the same beseeching the Lord to blesse it vnto thee I cease and shall euer rest Thine in the Lord Iesus I. M. The Contents of the seuerall CHAPTERS CHAP. I. OF the extremities and griefes of a troubled conscience FOL 1 CHAP. II. Wherein is contained the principall causes of a troubled conscience FOL 12 CHAP. III. Of the second or Assistant causes of a troubled conscience FOL 23 CHAP. IIII. A Cordiall against the assault of sinne FOL 28 CHAP. V. Soueraigne remedies against the wound of sin FOL 41 CHAP. VI. Against the assault of the weaknesse and want of faith FOL 60 CHAP. VII Of speciall things in mans conuersion FOL 81 CHAP. VIII Of another person troubled with the doubt of faith FOL 101 CHAP. IX Against the assault of the weaknes of repentance FOL 123 CHAP. X. Of the markes of true Repentance FOL 127 CHAP. XI An Admonition to the sorrowfull soule FOL 141 CHAP. XII Of loathing of sin the second marke of repentance FOL 145 CHAP. XIII Of the application of the former things to the comfort of the sorrowfull soule FOL 153 CHAP. XIIII How the man disquieted in conscience should in the same behaue himselfe FOL 168 CHAP. XV. Against afflictions and outward euents FOL 188 CHAP. XVI Of the first Position and the Obiections against the same FOL 119 CHAP. XVII Satans obiection against the former doctrine answered FOL 204 CHAP. XVIII Of the second Position and the Obiections against the doctrine thereof FOL 214 CHAP. XIX Satans Obiection against necessitie of afflictions ouerthrowne FOL 128 CHAP. XX. Other Obiections of Satan against the former doctrine confuted FOL 243 CHAP. XXI Of the third Position FOL 251 CHAP. XXII Of the fourth Position FOL 269 CHAP. XXIII Of the fift Position FOL 292 CHAP. XXIIII Against the feare of death and vnwillingnesse to die FOL 301 CHAP. XXV Of the first part of the preparation vnto death FOL 316 CHAP. XXVI Of the second part of the preparation vnto death FOL 326 CHAP. XXVII Of the preparation concerning the time of sicknesse and death FOL 343 CHAP. XXVIII That the Elect in time bee assured of their Election and how FOL 352 CHAP. XXIX Of the second Argument whereby the certainety of a mans election is proued FOL 359 CHAP. XXX Of the third Argument whereby the certainty of mans Election is proued FOL 366 CHAP. XXXI Of the Obiections against this doctrine of Assurance and knowledge of our Election FOL 370 CHAP. XXXII Of the essects whereby the truth of faith may bee knowne FOL 379 CHAP. XXXIII How the faithfull shall know that they haue the Spirit of Adoption FOL 397 CHAP. XXXIIII Of the true markes whereby the Spirit of Adoption may be knowne FOL 405 CHAP. XXXV Of the outward fruits of Regeneration FOL 415 CHAP. XXXVI Of the second Obiection FOL 423 A SOVERAIGNE COMFORT FOR A TROVBLED Conscience CHAP. I. Of the extremities and griefes of a troubled conscience INfinite and intolerable for the time seeme the extremities of a troubled and distressed mind that is throughly humbled and abased by reason of sinne In so much that were it possible that all temporall griefes whatsoeuer and paines arising from bodily diseases No temporall griefes like the distresses of a troubled conscience might or could bee heaped vpon one and the selfe same person yet would they bee found too light to weigh in the ballance with these perplexed agonies For as all riuers runne into the sea and as the man that is indebted if once hee fall into pouerty is so farre from comfort that hee hath all his creditors ready to tread and presse him downe neuer ceasing vntill they haue brought him to the Gaole and prison So likewise is the troubled minde A troubled mind is a receptacle for all griefes a receptacle for all griefes the enemies therof viz. Sinne Sathan Death and Hell are continually rushing in vpon it and triumphing ouer it writ vpon writ to attach this silly troubled conscience and by force and violence to draw it to the seat of Iudgement The multitude of sinnes doe amaze it and the intolerable weight of iudgement and of the anger of God doe continually affright it Within nothing but a most infinite masse and confused Chaos of despairing thoughts and without euery obiect is so terrible and full of feares that all things seeme to haue ioyned hands and giuen consent to increase his griefes and adde vnto his woes and miseries Great no doubt was the griefe of the wife of Phineas who hearing that the Arke of God was taken 1. Sam. 4. Ely her father in law was dead and Phineas her husband slaine with extremity of anguish fell in trauell and in her paines deceased And how was Dauid perplexed when hearing of the death of Absolon 2. Sam. 18.33 hee withdrew himselfe into his chamber howling out weeping and saying O my sonne Absolon my sonne my sonne Absolon would to God I had died for thee O Absolon my sonne my sonne But alas what is the wife of Phineas and who is Dauid that they should bee set forth as patternes to expresse this agony and distresse of a troubled soule The losses from whence these sorrowes of Phineas his wife and King Dauid did rise are farre inferiour and how is it then possible that their dolors should bee equall It is not the losse of the Arke of God that troubleth them but the losse of heauen and of all the ioyes prepared for Gods elect children Not the death of Ely but the departure of God himselfe in whose presence is the fulnesse of ioy Psal 16.11 and at whose right hand are pleasures for euermore They see him frowne which was sometime fauourable him terrible from whom they receiued comfort and him a Iudge who sometime was a louing Father It is not the death of Phineas an earthly husband but the losse of Christ the Spirituall Spouse euen that Iesus which saueth his people from their sinnes and is the onely Mediator betwixt God and Man Neither is it the death of Absolon a sonne but of a soule then the which what can be to a man more precious No maruell then if it sometime fare with these as it doth with persons lunatike For what is it that the terror of Gods eternall wrath and iudgement except
Gods Spirit doe assist cannot put out of frame and order 1. Reg. 21. How was Ahab humbled when he heard the iudgements of God denounced by the Prophet Eliah Dan. 5.6 How did Belshazzar quake and tremble when hee saw the handwriting on the wall his countenance was changed his thoughts troubled him so that the ioynts of his loynes were loosed and his knees smote one against another How was Foelix terrified Act. 24.26 euen with the hearing of Paul disputing of righteousnesse and temperance and the iudgement to come And how was Iudas the traytor also distressed in minde when in despaire most desperately hee hanged himselfe Let it not seeme maruellous vnto you that I thus couple the disquieted soule with those who in the Scriptures haue beene accompted castawaies For during these extremities it doth no better iudge and esteeme of it selfe For the time it seemeth to bee in his owne conceit and iudgement no better then a reprobate one alienated and exiled from grace a fire-brand of Hell and fuell appointed to destruction Insomuch that oftentimes hee cryeth out in most lamentable and wofull manner that he is nothing else but a damned creature Nay with some and that full of this malady doth grow so extreme and terrible that their soule chuseth rather to bee strangled Job 7.15 then to bee in their bones whose griefe seemeth by so much the more desperate and fearefull by how much more for the time they seeme to be depriued of comfort One troubled with the consideration of his sin compared to a sicke man For as it is with the sicke man that is euen at deaths doore and brought as it were to the edge of the graue his weake stomake is neither able to receiue nor retaine the food ministred vnto him but either it riseth at the sight thereof as ready to refuse it or else hauing receiued it casteth it vp againe as altogether vnable to digest it Euen so it is with the soule that is sicke with sinne set before it out of the Word of God the Food of eternall life either his stomake riseth at it and will not receiue it saying that these things appertaine not to him Or else if he heare thee for a time as seeming to haue receiued it into the bowels of his soule yet not long but the stomake of his soule beginneth againe to wamble in him and the courses of his despairing thoughts returning vnto their sit againe hee is oftentimes more distressed then before and in fine vomiteth it vp againe and falleth to his wonted agonies So that as it is with the man that is wounded And to one that hath some wound or impostume c. or hath a sore impostume though he be in great extremity is so fearefull to haue his malady to be touched that if the Chyrurgeon doe but mooue his hand vnto it though with intent to ease cure him yet he draweth backe and cryeth out Mat. 8.28 chusing rather to continue in his griefe then to let his sore be launced And And to the two possessed with Deuils that our Sauiour cured as it was with the two possessed with Deuils of whom wee read in the Gospell that when Iesus came neere vnto them they cryed out not tolerating that hee should approch vnto them So he that thus is wounded and infected with the botch of sinne if a man goe about to apply some thing to heale his sores and cure his corrupted maladies will crie out Oh hee cannot beare it hee fleeth from it Offer Christ vnto him and present vnto him Iesus ready to deliuer him and rid him from the hands of sin and Sathan he cannot tolerate to looke vpon him then hee cryeth out as one possessed Who art thou and Verse 29. What haue I to doe with thee O Iesus the Sonne of the liuing God art thou come to torment mee before the time Speake vnto him of mercy He is not for the time capable of comfort and tell him of the sweet balsamum oyle of grace lay before him the couenants of compassion and preach vnto him of that sweet confection and soueraigne medicine of the blood of Christ to heale the sting and close vp the festered wounds of sinne this is to trouble the sore and to renew the griefe Out of this floure hee sucketh poyson this maketh his Byle to runne and this forceth his wounds to gape more wide For his despairing heart not tolerating to apply these comforts to it selfe maketh them an occasion of further torments Oh saith hee indeede these and these are the ioyes that appertaine to the righteous thus and thus should I haue had ease and found comfort vnto my soule had I beene one of Gods Elect and had my portion beene amongst his chosen but I alas a miserable sinfull and condemned creature am cast from the comfortable presence of my God and depriued of all his mercies Tell him of iudgement this is intolerable it maketh his soule that is already weake and wearisome to shudder and shake in pieces it stretcheth him vpon the rack of all extremities it pierceth as a sword into his distressed heart and as a violent fire it vehemently burneth in his bowels Then sighing out his sorrow and roaring out the extremities of his griefe and miseries as though already hee felt the horror of the hand of God and the dreggs of wrath and anger to haue begun to drop vpon him hee seemeth to himselfe as one abased vnto hell past all recouery Heereupon often also hee breaketh out into these and such like outcries His outcries and wofull complaints and wofull complaints and groanings How sinfull a wretch and cursed a caytiff am I How carelesly haue I liued and how dissolutely haue I spent my time Had I beene but a beast of the field then had my case beene better for then together with my life my miseries should haue had an end then should I haue perished and beene at rest then should my daies of trouble haue had a dated time and the yeeres of griefe would soone haue been expired Then should I not thus haue been a marke for God to shoot at and a butt wherein to sticke his arrowes of displeasure Then should I not haue beene terrified with the feare of Iudgement nor haue felt the burthen of my sinnes irremissable thus pressing mee downe to the pit of hell Cursed bee the time wherein I first was borne and the houre wherein first I saw the light let darknesse couer it as a curtaine let the sunne withdraw his light fill it with abundance of terrors and let the shadow of death rest vpon it Woe woe is me that euer I was borne why was I brought out of the wombe and why perished I not that no eye had seene me why was I not so as though I had not been And why was I not brought from the wombe to the graue Cursed euer and before I was ordained vnto wrath borne
in iniquity liuing in hypocrisie dying in misery and damned for euer But why doe I thus striue to open and vnfold the greatnesse of these extremities For were their griefe weighed and their miseries layd together in the ballance it would bee heauier then the sand of the sea Were I able to conceiue them as others sometime feele them and to thinke them as others often finde them in themselues yet could I neuer sufficiently describe them Well I may in some sort touch them but they onely can sound the depth and reach the bottom of these extremities which haue sometimes tasted and in some measure felt the bitternesse of this gall and wormewood Notwithstanding as by the outward appearance of the wound the inward paines may bee coniectured and by the externall strugglings we may ghesse the internall conflicts The greatnesse of these extremities discerned in part by the effects so likewise by the effects that come from the sorrow of sinne appearing outwardly in the body we may in some sort learne how great that griefe and anguish is that possesseth the heart within For besides the plaints before set downe he oftentimes bedeweth his face with teares and weeping The body also oftentimes waxeth leane and wan fretteth away and wasteth as pained with some grieuous and consuming sicknesse not vnlike as touching the outward appearance to those pangs which Dauid a man after Gods owne heart did feele in himselfe crying out and saying Psal 6.6 Psal 38.3 I fainted in my mourning Psal 6.6 There is nothing sound in my flesh because of thine anger neither is there rest in my bones by reason of my sinnes My reines are full of burning and there is nothing sound in my flesh I am weakned and sore broken I reare for the very griefe of mine heart And againe My heart panteth my strength faileth mee and the light of mine eyes euen they are not mine owne CHAP. II. The principall causes of a troubled conscience THe causes of these griefes 1 Cause some inconsiderately haue referred vnto melancholy Is the sight of sinne wheras indeed it is nothing else but sinne For experience teacheth that this is a passion happening oftentimes to those which by the disposition of their bodies are for the most part free from melancholy though many times I also grant that melancholy pastions are ioyned and doe concurre with it Was it melancholy thinke you Mat. 26.75 that made Peter so suddenly to single out himselfe from the rabble of the high Priests seruants and sobbing full of heauinesse to vtter out the bitternesse of his griefe with teares Shall we thinke of Dauid that when hee was taken and troubled with like perplexities that the same did proceed and come of melancholy Nay the Prophet confesseth and telleth vs plainely that it was sinne Psal 38.3 Psal 51.3 And therefore prayeth earnestly vnto the Lord Psal 38.3 Psal 51.9 to hide his face from his sinnes and to put away all the iniquities of him the same Prophet Dauid Psal 51.9 This I meane this sinne is it that maketh the heart to mourne and the inward parts to fret and burne with griefe This is it that causeth the broken soule to breathe out so many sighing plaints and to bee ready to swound and burst in sunder with so many fearfull and despairing thoughts For while hee sitteth so seuere a Iudge vpon himselfe and while hee prieth so narrowly nay too too narrowly into the disordered course and manner of his life laying the triall of his deeds to the touch-stone of the Law of God and weighing altogether in the balance with God his denounced iudgements hee thinketh euery word a sentence euery threat a thraue of iudgements and euery period to containe in it an exceeding masse and hell of miseries and woes This pricketh his heart in such sort that hee knoweth not what to doe and maketh him to cry with Paul though not with the like hope O wretched man that I am Rom. 7.24 who shall deliuer me from this body of sinne and death Vnto this sight of sinne is added the weaknesse 2. The second cause is the weaknesse or want of faith and many times the want of faith For when they see and remember the sweet and comfortable promises of grace and mercy contained in the Gospell when they call to minde that precious medicine and soueraigne confection of the bloud of Christ able to heale vp the most pestilent sores and to cure the most contagious and deadly wounds of sinne And withall looking into themselues and finding there a defect and want to receiue and apply the same vnto themselues be they neuer so sweet and precious because they haue not faith which is the onely hand to retaine and hold them they are more distressed and affrighted then if they neuer heard or thought vpon them Insomuch that as Satan is ready alwayes to cast something in their way thereby to further them in the way of desperation so are they as ready so soone as it shall bee offered to catch it and accept it at his hands And therefore neuer thinking of Gods order and course of calling which is in some sooner in some later and not alike in all because they feele not the present working of the Spirit within them and the pulse of faith to moue and beat in their hearts they sticke not peremptorily and without exception to conclude vpon themselues saying I haue no faith I cannot beleeue and therefore I cannot be saued my sins cannot be pardoned I am but a reprobate and a damned castaway So that this motion is not onely found in such as haue an vtter defect and want of faith but also oftentimes in those which haue a faith who although as I haue sayd they haue a faith in deede yet it is but a weake and a faint faith and such an one as for infirmity is not able to mooue and stirre it selfe For as the man that is in a swound Such whose faith is weake compared to a man in a swound or he whose parts are benummed with some extreme cold or sudden stroke though there bee a life still remaining in them yet such is their infirmity that they seeme as dead and are vnable to performe the functions that belong vnto a liuing body euen so this faith though in truth it be a faith and hath a life in it yet it is so benummed with the chilling cold of sinne and astonied with the stroke of our naturall imperfections that it seemeth to bee dead and vtterly voyd of vitall motion So that sinne vnto this weake and wauering soule is euen as meat is oftentimes to him that surfeteth Hee eateth it with delight and taketh pleasure in it yet when his stomake commeth to digest and worke vpon it the strength of nature beeing not able to ouercome the abundance of vnconcocted humors the whole body is sicke and weakened in euery part and facultie So the soule that is glutted and
somewhat ouerlaid with sinne though concerning the outward man hee tooke delight and pleasure in it yet when it commeth to be receiued into the inward man and stomake of his soule that is when by due meditation he beginneth to worke and chewe vpon it such is the want of spirituall heat and such is the weakenesse of his faith that being not able to suppresse the surcharging terrours of wrath and iudgement that proceed there-from by reason of the Law of God hee beginneth many times to bee sicke with sorrow then the heart is troubled and euery part beginneth to droope and faint by reason of this despayring cruditie and sinfull sicknes of the soule For proofe hereof wee haue diuers examples in the Booke of God Faith not at al times alike strōg in the worthiest of the Saints Psal 38. Dauid no doubt had a faith yet such somtimes was the weakenes of it that when hee came to the ruminating and remembrance of his sinnes he fell into great extremities as it appeareth in the thirtie eight Psalme Peter also had a faith and yet when by weaknesse and frailetie hee had so lyed sworne forsworne himselfe against his Master how bitterly was he perplexed within himselfe And Paul a sanctified and selected vessell when he considered the doubtfull conflict betwixt the law of his members and of his minde and seeing how hee was led captiue vnto sinne his faith so much relented that standing as one amazed not knowing what to doe hee cryed out Rom. 7.24 Oh wretched man that I am who shall deliuer me from the body of this death Now if the case were thus with these persons many other such which were so highly in the fauour of God so famous in the Church and indued with such an extraordinary measure and gift of faith as otherwise by their doings appeareth that sometime the exceeding surges of their faith did fall vnto so low an ebbe in the sight of sinne How can the weakeling chuse but bee greatly cumbred distressed through the weaknesse and imperfection of his faith The which sort of men Strong Christians do seldom grow to so great extremities as weake but their minds are much disordered and disquicted though they doe not alwayes grow to such extremities as did the former which through want of faith would peremptorily conclude their owne damnation yet is their minde for the most part disordered and out of frame hauing continually some wauering thoughts within them which continually vexe and wring their soules For though when they see and know their sinnes the fumes of their smoking faith not vtterly extinct ascending vp wil not seffer them to say without exception that they are castawaies yet can they not on the other side for the time be certified and assured of their life and safety but stand as doubtfull and in suspence betwixt them both Which their wauering doubtfulnesse by how much they consider it to bee contrary and repugnant vnto Faith by so much they are the more in minde troubled and distressed Insomuch that many times they are the rather giuen to iudge the worst of themselues And the suspition of death and condemnaetion seemeth vtterly to quell and ouercome the hope of life and saluation In which estate if happely at any time they fall to exact censuring and iudging of their liues according to the precise rule and Iustice of the Law of God it is a matter of no great difficultie to lead them on from step to step to the furthest point of Christian extremities I call them Christian extremities not for that it doth beseeme the profession of a Christian thus to doubt which is onely stayed in truth of Faith But I therefore call them Christian because they are such as may be had without the losse of Christ and finally fall from grace farre in very deed differing from the vnrecouerable estates of reprobates because that these extremities notwithstanding a man may still bee a vessell of mercie the chosen seruant of God and an vndoubted Christian The third thing which thus fretteth and disturbeth the broken Conscience 3 The third cause is the want and weaknes of repentance is the want and weaknesse of repentance when as either it findeth not in it selfe such a lothing and detestation of sinne as is required or such a readinesse and willingnesse vnto vertue and godlinesse as hee would and wisheth For whiles such an one looketh vpon the weakenes of his nature that is inclined to sinne Rom. 7.23 while hee seeth the Law of his members much rebelling and oftentimes preuailing against the Law of his minde And while hee considereth himselfe to be backward vnto Prayer and other such godly exercises as may tend to the seruice and honour of God Or at least not to haue so great delight and pleasure in them as is required and as oftentimes he findeth and seeth to haue been in other the true seruants of God then not onely in regard of his sinnes and sinfull life already passed but also in consideration of this his present state he groweth to a great mislike and seuere censuring of himselfe And thus or in some such like sort he reasoneth within himselfe saying If I were the Child of God The weake Christians manner of accusing and condemning himselfe if I were one of his seruants had I tasted of his Spirit which is the earnest penny of salutation then surely I should finde my selfe more affected and better minded vnto goodnes I should then be repentant for my sinnes and lothe and detest my former wickednes I should then more delight in goodnes and godlinesse then I doe But now alas I see I am a silly and sinfull castaway in whom abideth no goodnes and therefore I am an enemy to God and reprobated from grace and mercy Thus whether they consider their life past or present view and behold themselues either within or without still Satan that subtill Serpent and roaring Lyon is ready to trumpe something in their way whereby to make them stumble and fall Weake Christians resembled to little children or men weakened by sicknes By which his doings no maruell though many times hee much preuaileth Now these weake Christians are like the little child that hath learned but of late to goe or resemble those that haue beene greatly weakened with some continuall and excessiue sicknes who being newly come abroad by reason of their great infirmitie are not able to make a stedfast step but are ready to stumble in the plainest path So these either babes in faith and such as are but newly entered to walke in Christ or else weakened greatly with the continuall and dangerous assaults of sinne and Satan are not able to ouerstryde these stumbling blockes of temptations which by the enemie are continually cast in their way CHAP. III. Of the second or assistant causes of a troubled Conscience BEsides the aforesaid principall and inherent causes Other meanes whereby the extremities of
nay the very Angels in heauen cannot performe it Oh then sayst thou where is that vnsearchable wisdome that can attaine it And where is the endlesse reach of that exceeding skill and policy that can instruct me how to doe it Answ Though vnto thy selfe this bee admirable to nature a thing incomprehensible to man vnsearchable and euen to the Angels impossible yet doe thou not feare neither be thou any whit dismayd But remember alwayes that though these things both all and euery one and a thousand more beside should faile thee yet thou hast a Christ euen an anoynted Prophet that can and will helpe thee can and will instruct thee how thou mayst bee saued In him dwelleth all knowledge and wisdome in her full perfection Nay he is wisdome it selfe euen that eternall and euerlasting Wisdome of his Father He is the Angell of the great counsell that proceeded out of the hidden closet of his Fathers bosom And what is then so abstruse and intricate which hee is not able to attaine vnto Seeke therfore and sue vnto him and he will tell thee Obiect Hearken vnto him he will teach thee to thy eternall comfort But thou wilt say All this I know but what is that to the purpose when Christ hath taught and told mee am I then able to performe it I haue sinned and offended a thousand fold and on the other side God is iust and iustice must bee satisfied And which way is it euer possible that such a wretched sinfull and weake a creature as I should doe it Answ I grant indeed thou art of thy selfe vnable but now looke back againe to Christ and againe consider that as hee is an anointed Prophet as I told thee before Christ is a Priest to teach thee so he is also made a Priest vnto vs to offer vp and present vnto his heauenly Father that all-sufficient and euer-pleasing sacrifice to God his Father by vertue whereof be our sinnes innumerable yet with that one and onely paiment hee resteth himselfe fully satisfied and contented And the more to assure thee hereof it shall not bee amisse to produce vnto thee the testimony and witnes of the Holy Ghost and of God the Father witnesses both ancient and authenticall enough to content in this or any other such like case The Spirit speaking by the pen of his Apostle Paul telleth vs That it pleased the Father Col. 1.19 that in him should all fulnesse dwell and by him to reconcile vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen And the Father plainly hath giuen this testimonie of him Mat. 3.17 17.5 This is my beloued Sonne in whom I am well pleased To these you may adde the saying of the Sonne himselfe who plainely affirmeth of himselfe that hee came to giue his life and to bee made a ransome for many And to notifie vnto vs That all-sufficiencie of this ransome beeing ready to yeeld vp the Ghost Ioh. 19.30 he affirmed that all was finished A great number of such like places to the same effect might be produced out of the Booke of God but I hope these few will suffice to stop the mouthes of the gaine-sayers of this so comfortable doctrine Such as were stinged with serpents in the wildernes Numb 21. so long as they looked downward vpō themselues and vpon their wounds could finde no comfort to the curing of their griefe but casting their eyes vpon the brazen Serpent at the commandement of God erected by Moses they quickly had and found recouery So we so long as being wounded by that sinfull Serpent the Diuell wee cast our eyes and looke vpon our selues and vpon our sinnes onely wee can neuer finde any release But if wee lift vp the eyes of our faith and looke vpon Christ Iesus that was lifted vp in sacrifice vpon the Crosse as Moses lifted vp the Serpent in the wildernesse we shall out of doubt finde therin a present and a soueraigne remedy against all the infections of our sinnes For as it fared with the Iewes before the time of Christ that although they often sinned yet it was not permitted to themselues but the Priest must offer sacrisice to make the atonement so neither is it in our power to satisfie God against whom wee haue offended but Christ alone is onely our Priest to offer vp the sacrifice of satisfaction to put away his Fathers wrath Gen. 27.23 And therefore also as Iacob in getting the blessing from his Brother Esau was content to follow his mothers counsell and to remit the mitigating of his fathers wrath if haply hee were displeased vnto her carefull policy so we in treading the path and way to life and blessednesse must be content not onely to insist in that that Christ enioyneth vs but also for the satisfying of the wrath of GOD for our sinne committed which is not in our selues to doe we must still depend on Christ who is a thousand parts more skilfull and auailable to doe the same then euer was Rebecca to content the humour of her husband Isaac Insomuch as hee did not onely by his death once offer vp himselfe vnto God a sweet smelling oblation to doe away our sinnes but also by vertue of this his Priesthood hee continually remaineth an earnest intercessor for vs insomuch that hee no sooner seeth as it were a frowne of dis-fauour appearing in the countenance of his Father towards vs but straightway hee is ready to interpose himselfe to appease the same and to make a peace betwixt his Father and vs. As touching the third office wherevnto our Sauiour is anointed Christ is a King which is his Kingly Office there is no small comfort to be found therein also For although our enemies so many so great and mighty doe continually and euery day bend set themselues against vs and like rauening Wolues ramping roring Lyons most greedily gape and thirst after our destruction yet hath hee I meane our Sauiour Christ Iesus such a Kingly conquering and subduing power giuen vnto him that all our enemies Sinne Satan Death and Hell will they nill they must of necessitie stoope and be obedient thereunto And therefore what further scruple is there remaining for which thou canst not find a soueraine medicine in this comfortable Kingdome and royall souerainty of Christ our Sauiour Doth Satan make claime vnto thee or doth he plead a right interest vnto thy soule Haue recourse to Christ For though in thy selfe thou findess the euidence of Satan to be written with the sinfull letters of thine owne transgressions yet in Christ and in his death and bloudshed thou shalt finde them razed and cancelled and vnto him alone to be signed and sealed from his Father a sure and sufficient deed of gift as it were of thy selfe and of thy soule with sufficient warrant against Satan and all his complices In that our heauenly Father hath deliuered into
and discerned of vs whether it be true faith or no vntill such time as it be so growne to a head and hath taken such root in vs as that it beginneth openly to shew forth some vndoubted fruits and effects thereof Whereupon it commeth to passe that the distressed conscience vnacquainted with the seuerall effects and fruits of faith and with the nature thereof before it commeth vnto full perfection stammereth and staggereth in doubt thereof as though he had no faith at all Wherefore I thinke it necessary that we further consider of certaine particulars worthy obseruation in the course and order of mans conuersion First therefore wee must know in mans effectuall conuersion that as man by the fall of Adam is vtterly blinde and ignorant of his owne estate for his foolish heart is full of darknesse His ignorance is expelled and knowledge increased so the holy Ghost by his inward operation ioyned with the outward ministery of the Word expelleth the mists of ignorance and in stead thereof he placeth the light of knowledge And this either in respect of man himselfe fetting before him the danger of his owne condition or in respect and regard of God and this in a double manner For as there are two parts of the Word viz. the Law and the Gospell so by the one God is made known vnto vs as a Iudge full of wrath and anger against such as haue sinned and transgressed against his Law And by the other that is the Gospell he is reuealed vnto vs as a most louing Father full of grace and mercy in Christ Iesus And thus farre the Elect and Reprobate may goe both together For the very Castawayes haue a kinde of knowledge of the Law of God and of his Gospell They heare and know what curses God hath threatned in his Law and thereby perceiue what is the fearefull and dangerous estate of sinners to whom the same curses by the sentence of the Law are due And therefore oftentimes they are found to quake and tremble thereat as appeareth by diuers examples in the Scriptures Yea they know the Gospell also how that Christ came into the world for a redemption for sinne Insomuch that oftentimes with the bare and naked knowledge of it they seeme to haue some ioy though it be but momentany Mat. 13.20 which in the parable of the seed is called the receiuing of the Word with ioy Heb. 6.4 5. and by the Apostle to the Hebrewes the tasting of the heauenly gift and of the Word of God and of the powers of the world to come But heerein they may very well bee compared to a man that aboundeth with melancholy who ioyeth and delighteth himselfe in the very thought of those things which are vnlikely and which hee neuer looketh should come to passe and so his ioy vanisheth So these men in a bare conceit and a naked knowledge for the time doe seeme to ioy and solace themselues in the Word promises of life which notwithstanding doe not concerne them and so their ioy quickly vanisheth and falleth away as though it had neuer beene After this knowledge in some measurable sort effected as shall bee thought in the wisdom of God conuenient His application vse of his knowledge then groweth the application and vse of the same knowledge according to the two parts thereof the Law and the Gospell First when a man findeth in the Law the anger and curse of God against sin and conferreth the things forbidden in the Law with his owne life and actions hee concludeth straightway either the safety or the danger of his owne estate And this I may rightly terme a legall conscience wherby through this examination so made of his actions and assuming the same either by affirmation or negation vpon the generall sentence of the Law before discerned a man in himselfe is either acquit or condemned in regard of his deeds before the sight of God Vpon this examination ensueth also the pricke of conscience The pricke of conscience which is a continuall and fearefull remembrance of their sinnes and of their dangerous estate through sinne troubling and disquieting the minde with often feare and horror of Iudgement and both these are found to be incident both to the Elect and Reprobate though in both they be not accompanied with the like effects And this pricke and sting of conscience is the thing which disarmeth the weake Christian that is not to the full renewed of all hope and comfort while he is too much bent vpon it and intentiue in it And so much the more because that finding this to be a thing whereby heeis assimilate and made so like vnto one that is indeed a reprobate he is not able to finde out the oddes nor to make the difference that is betwixt them 3. Vpon this application commeth a sorrow and fearefull mourning for sinne but not so much in regard of the nature and filthinesse of the sinne it selfe Sorrow mourning for sin that is committed Or of that gracious God whose maiesty he hath through sinne so grieuously offended as in respect of the fearefull curse and Iudgement which hee seeth to be annexed as a penalty and punishment due vnto his sinne And thus farre the Law Being thus trained by the Law which is indeede a Schoole-master to lead vs vnto Christ wee then come to the Gospell Gal. 3.24 containing in it the most comfortable promises of mercy and life in Christ Iesus In the which Gospell as all the promises therein contained are onely made and indented with those Ioh. 17.20 for whom Christ poured out his earnest prayer and supplication before the time of his Passion that is his Elect and Chosen So the true vse and application of the same is onely proper and peculiar vnto them Our knowledge therefore by the working of Gods Spirit in vs finding in the sayd Gospell the mercy and grace of God in Christ to be all-sufficient to the curing of the deadly wounds of sinne in those which with a true and a liuely faith doe stay and rest themselues vpon his death Passion and the merits vertue and power therof it beginneth thus to make the vse and to apply the same A weake application of the promises of the Gospell First from this generall knowledge the conscience beginneth againe in more particular to conclude vpon it selfe though at first I grant somewhat weakly and doubtingly with condition in this manner Seeing God hath promised thus to bee mercifull vnto all in Christ that haue faith yea and that without exception that he therefore though in hunselfe a sinfull creature and a breaker of the Law findeth that he should be partaker of this grace if hee could attaine to the gift of faith This then as appeareth is first found and accepted in the Gospell by the sinfull and abased soule for his consolation and comfort that as there is by the Law a curse and beauy Iudgement due for
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
To these I grant indeed that purity in the highest perfection which they contend for is a thing to be desired if possibly it could bee had But man so long as hee liueth in this corrupted tabernacle of this polluted flesh is to make none other account but to finde many and great yea infinite and exceeding great imperfections in himselfe For although the power and force of sinne to condemnation of man is by vertue of Christs death abolished and taken away yet is not sinne it selfe so abolished and taken from the seruants of God in this life that neither it nor any staines thereof should remaine in them but that it should not raigne as a tyrant ouer them And therfore Paul a seruant of God and a man very well acquainted with this case finding this infirmity in himselfe and praying thrice against the pricke of his flesh receiued this answer at the hands of God to comfort him withall 2. Cor. 12.9 That the grace of God was sufficient for him So that the vse of these infirmities be they of short or long continuance is not as some vnaduisedly by Satans suggestion would gather to driue vs into despaire but that wee seeing our selues so prone and ready to sinne might cast away all trust and confidence in our selues and wholly rest vpon the free grace and fauour of God Obiect Yea but thou wilt say Can I be said to be truely repentant for my sinne and yet commit the same so oft and euery day without any amendment Answ Although the former answer of God to his Apostle Paul might suffice in this case yet I adde further that as I haue sayd before Sin will be found to dwell with vs continually so long as we continue in this tabernacle of this flesh and will bee still shewing forth the fruits thereof in our words our workes and thoughts And Num. 33.55 Iosh 23.13 as the Canaanites preserued and not destroyed were pricks in the eyes and thornes or whips in the sides of the Israelnes so will our sinnes be continually vexing troubling and disquieting of vs. It cleaueth so falt to this corrupted flesh of ours that although we make great adoe and striue neuer so much to be discharged therof yet it will not be For as it was with Paul so it is with vs The pricke of his flesh which as a messenger of Satan 2. Cor. 12.7 was sent to buffet him though hee struggled with it and prayed earnestly against it yet we doe not read that he was quite deliuered from it So although wee striue and pray against our sinne yet will it againe haue a recourse vnto vs. But let not vs heerein faint or giue ouer the fight but hold on still and fully perswade our selues that we shall at the last obtaine and get the victory And further it is very good that in committing of sinne thou wouldest consider with thy selfe how thou doest commit it For euen in the committing therof thou shalt finde many contrary and repining motions grudging and rising against this sinne that thou wouldest so willingly leaue and forsake For where thou seemest to yeeld obedience and subiection vnto sinne yet it is doubtlesse a forced obedience and against thy will Much like to one that is taken captiue by his enemies which yeeldeth himselfe into the power of his enemy perforce and against his will with a grudging and a disdainfull heart fully in minde perswaded that if hee did know how to rid himselfe out of his enemies hands and euer after continuatly to resist and fight against him Obiect But heere thou wilt reply that thou contrary to such a man taken captiue hast a willingnesse in thee and takest a pleasure and a delight in sinne and that therefore I doe greatly mistake the matter and am farre deceiued Answ But I on the other part doe answer that I neither mistake thee nor am in this point deceeiued at all For I grant that thou hast a certaine delight and pleasure in sinne and yet this letteth not but that thou mayst withall repine and grudge against the same Obiect This thou wilt say is very strange that a man should both like and loath delight and take a pleasure and also repine and grudge against one the selfe-same thing and that at one the selfe-same instant Answ Strange it may seeme vntill thou hearest the same proued vnto thee and then I trust this strangenes will vanish and certainty of knowledge will come in place It is no new point of doctrin but ancient It is euen the doctrine of the Apostle Paul Rom. 7. whom I doe know to speake by the Spirit of God For explaining of whose words thou art to be put in minde of this The man regenerate consisteth of two things and these two repugnant the one to the other I meane the flesh and the Spirit Now the flesh delighteth in fleshly things and the Spirit in things spirituall And heere marke and see how thou mayst like and loath affect and disdaine Sin to the flesh is delightsome the flesh taketh a great pleasure therein but to the spirit it is contrariwise burthensome and therefore the spirit grudgeth and repineth at it And thus thou seest that which appeared strange before now to be no strange thing at all Obiect But what of all this saist thou Answ Euen this to thy exceeding consolation and comfort that these two so contrary motions to like and not to like to accept and repine and grudge against a sinne as it is a sinne for that must bee also added because of hypocrites is a most certaine argument that thou hast the Spirit of God within thee For otherwise if the flesh were onely there this conflict would neuer bee in thee for most certaine it is that the flesh doth not fight against it selfe As for hypocrites Hypocrites grudging at sinne whom euen now I mentioned although that they also finde oftentimes such a like combate and conflict yet the difference surely is great for they repine and grudge at sinne but not because it is a sinne as I said before but because it is such a sinne that is attended vpon with certaine accidents as that it is too open and manifest and therefore may bee some occasion to procure vnto them the losse of their gaine and profite losse of their name and credit of sanctity and holinesse or such like whereof I haue before spoken In so much that they could bee willing and content without any grudging scruple or disputes at all to commit the sinne were it not attended with these inconueniences The godly grudging against sinne But with the other it is farre otherwise for in them the Spirit repineth and grudgeth against sinne though all these inconueniences bee remoued yea though hee findeth it attended with many pleasures and profits and might bee done neuer so closely and without impaire of credit in the sight of men yet all this will not allay the stomake but it will arise
to sinne against him but will haue him exercised sometimes in greater troubles sometimes in lesse sometime touching and vexing him with sicknesse of body sometime with death of friends sometime with losse of goods and cattell sometime after one sort and sometimes after another but all to this end that so hee might make him more mindefull of him and more carefull to shew forth his louing obedience towards him This also by a Similitude may very well bee confirmed vnto vs. Shall the Physician bee said to hate his patient when as hee giueth and ministreth vnto him a strong and sharpe Purgation to recouer him Or shall the father be said to hate his sonne when hee doth chastise and correct him with the rod that hee may reforme him So neither can God iustly bee said to hate vs but rather to loue vs when in this manner hee launceth our sores that hee may heale vs and thus father-like correcteth and chasteneth vs with his Fatherly hand that hee may amend vs. And smally for the better confirmation of this doctrine by the testimonie of the Spirit of God in plain texts of Scripture Ioh. 16.13 to that which hath beene said let vs adioyne the plaine euidence of the Spirit of God which is the Spirit of Truth and leadeth vs into all Truth and witnesseth as much as I haue said namely that All those things proceed and come not of hatred but of loue Reu. 3.19 As many as I loue saith Christ vnto the Church of Laodicea I rebuke and chasten Vnto which agreeeth also the saying of Salomen Pro. 3.11 The Lord correcteth him whom he loueth euen as the father doth the childe in whom hee delighteth Whereunto consenteth also the testimony of the Spirit Heb. 12. saying Heb. 12.5 c. Haue ree forgotten the consolation that speaketh vnto you as vnto children My son despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth hee chasteneth and hee scourgeth euery sonne that hee receiueth Hereupon now I conclude that if the former reasons had not beene at all yet this three-sold euidence of the Spirit of God whose Office is as I haue said to leade vs into all truth Joh. 16.13 may serue sufficiently to the quieting of any Christian conscience if it be throughly weighed and considered And therefore whereas Satan to the derogation of this healthfull doctrine and the increase of thy sorrow and discomfort doth forge this subtill reason Satans reason Those whom God doth thus afflict hee doth not loue but hate But thou art afflicted so and so by God Ergo thou art not beloued but hated of him This reason I say is easily ouerthrowne for that it is forged By whom by Satan which hath beene a lyer and a murtherer from the beginning and therefore his argument is not to bee receiued But wee are rather to hearken vnto the doctrine of the Holy Ghost which telleth vs a contrary tale that it is not hatred at all but loue not anger alone but the Fatherly care and tender affection of God towards his children that maketh keth him thus to correct and chastise them And this not that they should perish as Satan would inferre but that they should bee preserued and not perish with the world So that if wee endure this his chastisement hee is so farre from casting vs off that as hee hath witnessed hee offereth himselfe vnto vs as vnto sonnes But if wee bee without it wee are so farre from loue that wee are not sonnes Heb. 12.7.3 but Bastards And now see how thou maist very effectually turne this Argument of Satans back againe vpon himselfe to his confusion but to thy exceeding comfort God hath afflicted thee with many crosses and miseries art thou therefore cast out of the loue and fauour of God Nay rather thou art hereby assured that thou art no Bastard but in the number of those that in deed truth are become the Sonnes and Children of God CHAP. XVII Satans Obiection against the former doctrine answered BEfore that I enter into the Answer to Satans vsuall Obiection made against the former doctrine I am to counsell thee to take heed vnto thy selfe and to beware of his policie betimes For if thou wilt be ready to accept at his hands whatsoeuer hee will aduenture to profer vnto thee hee will soone bring thee to take at his hands Copper nay drosse for Gold deadly poyson for a soueraigne Potion and that to thy confusion Try therefore and examine his obiections thorowly marke from whom they come and to what euill end and purpose they are made so shalt thou the more easily withstand him in his temptations and with more speed preuaile against him Although this doctrine concerning my first position bee as I hope so plaine that euen the simplest may vnderstand it and with such reasons confirmed as it hath pleased the Holy Ghost to minister vnto mee in that respect yet is the enemy of God and all godly men bold to take exceptions against the same and in this manner frameth his Obiection Obiect It is recorded in the Scriptures that these which you so often call afflictions are indeed iudgements and Gods vengeance denounced and executed on Gods enemies and those against whom his wrath and anger is incensed And for confirmation hereof wee may produce many examples euen out of the Scriptures but in a matter so apparant I thinke it needlesse By this Obiection thus framed and vttered it euidently appeareth that the Forger thereof Satan by name will be a Serpent still of great subtilty still inuenting and forging new deuices to effect his deuilish purposes And therefore it is not to be maruelled at if he thus beginne to make assault vpon thee in this manner by force of this Obiection to raze out of thy minde the truth and certainety of all that before hath beene by so many Arguments confirmed which his malicious craft that it may the rather appeare Ict vs examine and try his Obiection thorowly and discouer the falshood and insufficiency thereof so farre forth as by the holy Spirit of God wee shall bee thereunto inabled The Proposition is this Obiect That afflictions are effects of Gods anger that such like afflictions as thou endurest are threatned in Scriptures as iudgements and effects of Gods haired wrath and anger vpon the wicked A subtili temptation whereby this enemy deceiueth very many But let vs a little dwell and stay thereupon syft and examine it thorowly and so the fraud thereof shall more easily appeare Whereas it is said in the Obiection that God doth threaten such like things as iudgements and vengeance for sinne to be executed on the wicked It cannot bee denyed the Scripture to this end is indeed plentifull But what of this Not any thing in truth can hereout bee gathered for Satans purpose But herein his craft doth the more appeare in that vpon so good a ground hee
condemnation As in the Elect all things turne to their good So in the other both this and all other things turne to their euill Thus much to shew and proue that which is promised or rather affirmed in my first Position viz. that the originall of affliction laid vpon Gods children is not of hatred in God but of his loue towards those that are afflicted CHAP. XVIII Of the second Position and the Obiections against the doctrine thereof ALthough the Doctrine before deliuered bee in it selfe most certaine true although in the deliuery therof the Serpents subtiltie hath beene laid open not so much as it deserueth or as the case and matter in hand requireth yet I trust so that euery man may haue thereby a taste of his malicious minde so craftily going about to circumuent them and so to compasse and effect their destruction yet will not this our mortall enemy giue ouer but with this new and fresh incounter beginneth againe to make his assault Hath not God saith he promised vnto his seruants prosperitie An assault of Satan peace good and happy successe and hath hee not made his couenant with them to deliuer and saue them out of these extremities Answ Answ No doubt hee hath thus promised and hee hath thus couenanted indeed But yet his promise and couenant are not so made as that afflictions should not touch the seruants of God at all but rather in this sense that they shall not hurt or ouercome them For he wil acquit and free his faithfull seruants from that tyrannous power of sinne and death What is this which you say Doe you thinke then that death and sinne shall neuer befall vnto them This is absurd indeed being so void of truth Wee see the contrary proued by experience Nay rather this is proued euen by experience that neither sinne nor death although they bee enemies of great power shal euer haue the strength to preuaile so farre against them as to subdue and conquer them For the explanation of the vvhich Doctrine 2. Position That afflictions are incident and must befall the children of God you see the consideration of the second Position to be necessary which was that these miseries and afflictions in this life are incident and must befall vnto the children of God that so we may the better see the slender hold and so with the more ease auoid the danger of this temptation This Position as it euidently appeareth standeth on these two branches First that these afflictions doe befall the children of God and secondly that it is of necessitie that it should bee so For proofe of the first I might produce the examples of a great number of the seruants of God as Noah Lot Moses Iob Dauid Daniel the Prophets Apostles and the faithfull Martyrs and witnesses of our Sauiour Christ But forsomuch as the same hath been touched before I will not stay hereupon The second hauing a necessitie ioyned thereunto that of necessitie it must be so doth require a more large discourse further proofes which by Gods assistance shall be done and that I hope in such maner as that the truth shall easily appeare to stand fully and altogether against Satan and his wicked policies In this paines taking I might vrge that excellent saying of the Apostle Paul 2. Tim. 3.12 That whosoeuer will liue godly in Christ Iesus must suffer persecution But I know that the Aduersarie will be very carnest to cauill against me and take exception against this Doctrine and place of Paul saying that it is not to bee vnderstood of any punishment for sinne as those afflictions which are laid vpon him but for well-doing But I insist with this Interrogation Is it not more vnlikely that the seruants of Christ should suffer for well-doing then for euill And if God suffereth them to be euill intreated and persecuted of the world and that euen then when they doe well how much more shall he doe it when they shall sin and offâ—nd against him Hereunto thou wilt haply answere that this is likely indeed but yet thou findest most commonly the examples of the greatest miseries in Gods seruants to haue come not so much of sinne as in the furtherance of his cause and Gospell as the examples of the Prophets Apostles and Martyrs do proue But thine estate is otherwise For thou seest no such matter of goodnes in thy selfe wherefore these afflictions should be imposed vpon thee To this I againe on the contrary part doe here plainely affirme and say that I stand not to dispute or to make any search and inquiry whether thou findest in thy selfe any such matter of goodnes or not It is farre from my purpose and I leaue that to the iudgement of God first and then to the tryall of thine owne conscience But I come to the principall point which is this That GOD for sinne doth oftentimes in this sort chasten yea and that there is also a necessitie in this included that hee should thus correct and chastise those that are his children either more or lesse as shall seeme good vnto him in his will and pleasure For proofe of this which I haue said viz. that sinne in the Elect of God is cause of corrections and afflictions laid vpon them I thinke not amisse to referre thee to these examples recorded vnto vs in the Booke of God Moses and Aaron for back wardnes in beliefe Numb 20.12 13. were punished with exclusion from the Land of Promise 1. Sam. 3.27 28. Heli for his too much lenitie and remisse cockering of his gracelesse children was plagued with a fearefull visitation The Kingdome was rent from Salomons posterity because he transgressed against the Lord. 2. King 11.11 Dauid in plaine termes confesseth Psal 38. that the cause of his afflictions was in his sinne And therefore it is also that God so oftentimes in the Scriptures threatneth punishments and afflictions not onely to Reprobates but also to his Elect and Chosen Ieremy affirmeth Ier. 25. that God beginneth to plague the City where his name was called vpon And Peter plainly telleth vs 1. Pet. 4.17 that Iudgement must begin euen at the house of God Wherunto may be very wel added that promise of God vnto Dauid in regard of his sonne which should succeed him in his kingdome That if he sinned 2. Sam. 7.14 God would chasten him with the rod of men and with the plagues of the children of men but yet hee would not take his mercy vtterly from him So that heereby it is manifest that a chastening there should be and that for sin but yet such as should be attended with his mercy Heereunto I might adde also the examples of Hezechiah Daniel the godly Kings and Prophets which are all in this very resolute But in so plaine a matter I trust these few testimonies shall suffice Obiect But heere againe it is obiected Why is it necessary that these things should for sinne befall
beene smitten of GOD and plagued and euen in earth to haue receiued the very sentence of eternall death vpon themselues But this manner of iudgement must bee suspended for notwithstanding these externall and outward accidents befalling their bodies they rested and continued still the Elect and Chosen of the Lord euen vnto the death the cup whereof in defence of their Masters cause they most gladly tasted of how grieuous soeuer the torments and afflictions were which their bodies suffered and endured And againe if thou dost vouchsafe with an vpright heart and void of all blind affection to compare together thine and their afflictions I doubt not but that both for the cause and also for the matter and manner of them euen in thine owne iudgement thou wilt be found and prooued nothing comparable but farre inferiour vnto them For they were afflicted for the testimonie of Christ but thou for sinne they at the hands of Satans instruments in most cruell manner and thou at the hands of God after a Fatherly way They vnto death and the same most extreme but in thee thy life is preserued a time of repentance is granted which is surely a great Argument of Gods great loue and fauour towards thee So that now thou maist see this my Position to bee true and that to thy great comfort that others haue tasted and drunke as deep of the cup of afflictions nay much deeper then thou hast done So insatiable a Serpent is Satan and so obstinate in his peruerse opinion that nothing bee it neuer so truely vttered can satisfie him and content him For although this which hath been said concerning this Position and the ouerthrow of Satans coloured reasons doe greatly qualifie and allay the matter yet through Satans suggestions the broken soule is not with all this contented For the enemy hath now found out another muse and starting-hole to auoid the danger of this sound doctrine and to intrap the weake conscience whose death he greedily thirsteth after within the compasse of his subtilty as by this his reason doth appeare CHAP. XXII Of the fourth Position LET it bee graunted saith this our cruell Enemy that many of Gods Elect and Chosen are found to haue suffered these A fresh assault of Satan and such like afflictions and say they haue gone beyond thee in extremities yet this helpeth not the matter neither doth it serue thy purpose at all For reade and see and thou shalt finde and that quickely a great difference for the miseries which they endure are but short and momentany with them there may bee trouble and heauinesse for a night Psal 30.5 but toy commeth in the morning But experience telleth thee that thy troubles contrary wise are of long continuance Againe when they cry and call for help and succour God doth soone release them and putteth an end vnto their troubles for hee hath so promised vnto those that are his Children Call vpon me in time of trouble and I will deliner thee Psal 50.15 And therefore wee shall also finde that Dauid a man which was so much experienced in afflictions God was alwaies ready and at hand to saue and deliuer him as hee himselfe doth witnesse saying I cryed vnto the Lord and hee heard mee c. But with thee thou seest it is not so for thou hast cryed and called a long time and yet thou art not heard thou pravest but thou canst not preuaile Cease therefore to reason what grieuous torments the children of God haue suffered for it will not satisfie nor suffice thy turne For if thou hadst beene one of Gods elect and chosen Children hee would surely haue heard thee long yer this Hee would not haue stopped his eares at so many cries nor passed ouer so many plaints without compassion shewing In this new and fresh assault of Satan made vpon the weake conscience we are to consider how that to make his reason to carry the greater shew of probability he doth make a double amplification thereof Partly by the enumeration of some examples of such persons as haue beene afflicted but yet for a short time whose cry the Lord hath quickly heard and granted their request saying Lo and see such and such an one the Saints Seruants of God indeed that haue suffered great and grieuous torments but behold and see againe how soone and quickly they were deliuered And partly by the recitall of Gods exceeding mercy and compassion vnto his Seruants alledging that his eyes are alway fixed on them his eares are euer open to their cryes that hee is tender and carefull ouer them as the Hen ouer her Chickens or the Mother ouer her yong and tender Babe and as mindfull of them as the Bride is of her Ornaments in the day of Marriage and hereupon laboureth to infer this Conclusion against the afflicted soule to driue him into despaire That it cannot be possible that God being so pittifull so louing and so compassionate should so long and in such sort deferre and put off his helping hand from him if hee were reputed in the number of GODS Elect and Chosen This reason of Satan thus amplyfied the more subtilly that it is by him couched the more forcibly it prcuaileth with the weake and distressed soule to the dangerous ouerthrow thereof For whereas it hath beene before shewed that both the Elect and Reprobate are in deed partakers of afflictions Satan by this his reason would perswade that the continuance of afflictions in respect of time and the delay vsed of God in shewing forth his helpe are vndoubted differences and plaine markes whereby the one from the other may very easily be discerned known And to further him in this his purpose he taketh no small aduantage of the imbecility and weakenesse which is found in man who so long as his wounds are but fresh and greene can the better tolerate and abide the bearing of them because hee conceiueth some hope of some quicke and speedie deliuerance But when after long expectation he perceiueth his hope to bee frustrated and after long tryall seeth hee can finde no ease although hee hath vsed all possible meanes for the same then hee beginneth to despaire of himselfe and to make a question and doubt of his estate Wherein hee is found to be like vnto a sicke man which hauing tryed all the helps of Physick and yet finding no helpe for the curing of his disease beginneth then to distrust of life whereas before such tryall made hee suspected little danger of death in himselfe To preuent Satan of his purpose and for the strengthening of the weake Christian it shall not be amisse nay I thinke it necessary as before of the other reasons of the Aduersarie so of this likewise to shew the weakenesse and insufficiencie that it being knowne wee may see and perceiue the better how little faith is to bee giuen to his perswasions In which doing as a counter-blast against this temptation of Satan I thinke it good heere
our fraile and vveake flesh that so hee might deliuer vs from hell and crowne vs with an vnspeakeable weight of glory And what though we call and cry yea and that often and very earnestly and yet as we suppose God doth not regard it for the time are wee therefore thus to iudge or thinke either of God or of our selues as Satan would haue vs if he might preuaile God forbid It is our parts rather to rest our selues satisfied and contented with this that the Lord as I haue said both knoweth what is most conuement and behoouefull for vs his children and that hee is both able and also ready and willing in his appointed time fully to accomplish and performe the same Let not this seeme any strange thing vnto thee For GOD herein sheweth himselfe no otherwise affected towards vs then euen thou thy selfe art affected towards thine owne child whom thou most tenderly louest and in whom thou takest some great pleasure If this thy child had some grieuous sore or wound inflicted vpon him which by none other cunning of Physick could be cured but by the dayly applying of some sharp and byting medicine thereunto if the child tormented with this Physick should cry vnto thee make pitifull mone and plaint and that with abundance of teares trickling downe his tender cheekes crauing instantly that thou wouldest cease and giue ouer in this manner to vexe him by applying vnto his sore such a byting corrosiue Wouldest thou therefore cease giue ouer thy course or wouldest thou not rather all the cryes and teares of thy child notwithstanding continue still in the same because thou seest and knowest it to bee the hest and safest way to worke recouerie yea and yet withall also thinkest that therein thou shewest an vndoubted argument and token of thy great and fatherly loue towards him If it may be thus betwixt thee and thy child what reason is it that GOD should be abridged of his Prerogatiue that it should not bee in such manner betwixt God and his Children Why may not God continue his corrections vpon his seruants and therein as well as thou declare his loue and hold on still to apply vnto the sores of sinne these byting medicines of afflictions notwithstanding that thou continually callest and cryest to haue him cease and yet not withall as thou vnto thy child shew forth his mercy and compassion towards thee Let this therefore be holden as a certaine and vndoubted truth according to the sense and meaning of this my fourth Position that no miseries and afflictions in regard of their greatnes and continuance can be any sufficient cause or reason to make a difference in this life betwixt the Chosen of the Lord and Castawayes the Elect and Reprobate Because God powreth downe his corrections oftentimes vpon the one in as great a measure both in quantitie and continuance as he doth his Iudgements vpon the other And though some differences are indeed betwixt them as hath been before declared yet they are such and so hard for man to sound into that for mine owne part I dare not say no not of those that haue spent their liues very dissolutely and dying to the outward appearance very miserably that therefore these were iudgements proceeding of Gods hatred and tokens of his eternall resection of them Wee may read of many both in the older later times in foraine and also in our owne countrey which haue tyrannously oppressed and cruelly persecuted the poore members and faithfull seruants of our Sauiour Iesus Christ which dyed strange and vnwonted deaths and suffered in their ends most terrible and vnspeakle torments Yet since the time and manner of Gods Calling is so secret and vnknowne vnto vs shall I say that therefore they were condemned Let others vse their iudgements I dare not doe it For mine opinion is that extremities are no reasons and strange torments are no Arguments to conuince so great a matter They rest vnto the iudgement of the Lord to whom they either stand or fall And yet for the comfort of all Gods children be it also added that oftentimes in these extremities and Agonies euen in the very suffering and enduring of them the Elect of God shal finde many vndoubted Reasous whereupon they may certainly and vvithout all doubt conclude their saluation and that they are in the number of Gods Elect and Chosen And this is by the fruits and effects of true and liuely faith working and mouing in them Which effects sometimes againe are so supprest and sinothered vnder the violence of their paines and miseries that they seeme oftentimes yea and many of them also euen in the very point of death and being ready to yeeld vp the Ghost vnto the iudgement of man to haue no feeling of comfort in Christ and to sauour onely of despayre and yet for all this depart hence the Elect of God and in the number of his faithfull seruants CHAP. XXIII Of the fift Position THese things being thus concluded as wee haue answered Satans obiections and in answering remoued his discomforts whereinto hee seeketh to cast the Children of God So now let vs gather as it were into a brief summe the comforts before intreated of and also further see what comforts more we can make against this temptation and what spirituall dyet is herein fittest and most conueuient for the afflicted distressed soule to vse for the preseruation of his soules health The first comfort 1. Comfort is the consideration of the motiue cause in God of these afflictions and that is loue and mercy which hee beareth vnto these his seruants whom hee doth vouchsafe thus to afflict and chasten For this serueth if it bee well considered as a reyne to hold backe and restraine the violence of despayring thoughts When as wee call to minde and remember that hee that layeth and inflicteth these things vpon vs is louingly affected and disposed towards vs and therefore wil surely herein proceed no further then shall be for our good and benefit 2. Comfort Vnto this let vs adde for the second cōfort the consideration of the sinall cause or end wherefore God doth thus correct and chasten his children And that is to worke in them amendment to quicken stirre vp increase his graces in them that they may shine appeare more bright and cleere and to deliuer vs from the danger of those things as sinne and death whereinto by reason of the weaknesse and exceeding frailtie of our nature wee are ready euery day to slip and fall if by these his Fatherly and gentle corrections wee vvere not restrained Oftentimes also 3. Comfort we must herein call to minde the great care of God which he hath for his seruants in inflicting laying these corrections vpon them in that at all times and in euery seuerall person hee hath a speciall respect and regard that they exceed not measure but still doth limit and order them according to our abilitie in tolerating the
thou didst well consider of the thing indeed thou shouldst easily find that thou hast very small reason to moue thee to hope after this time thou dream'st of whē as if it were longer then commonly is allotted vnto any yet it would bee found little enough to be imployed for the good benefit of thy soule And why then shouldst thou thinke that God will bee thus gracious to bestow this thing vpon thee in a time that is most vnfit when thou so vnthankefully didst put off and neglect the same being offered vnto thee so often before in a time conuenient Doe not thinke that thou hast God at command take his offer with thankfulnes vse it as thou oughtest to his glory and thy good and do not in any wise presume to prescribe vnto him a time or a manner how hee shall deale with thee at thine end If thou marke well without flatterie of thy selfe what thou hast deserued thou hast a great and a iust cause also to feare lest for thy carelesse neglect of this which in mercy hee offereth thee in iustice hee strike thee suddenly and at vnawares If therefore I might giue counsell in this so dangerous a case I would aduise euery childe of GOD to lay aside this vnchristian hope and to renew his Testament yeerely nay monethly or oftner that so he may be in a readinesse when death commeth rather then to post off all to bee performed in the time of sicknesse for by this deferring it commeth oftentimes to passe which is a lamentable thing for euery Christian heart and eye to thinke vpon and see that the man pressed with sickenesse and lying as yee would say at the point of death when hee should haue his heart and minde wholly set and fixed on heauen and heauenly things is so clogged and fettered in the cares of this life and such as concerne his house and Family that though his will be made according to his meaning his goods ordered and disposed accordingly and all things finished and ended to the knowledge of men yet with this sick man himselfe it is not so fully dispatched but that these worldly affaires wherewith his head hath been thus of late busied wil not so be rooted out but that a man shall heare him often euen in his greatest agonies to mutter and to talke of nothing else but these as though his head and thoughts were bent vpon nothing else And this many do with such vehemencie and earnestnesse that thereby they giue occasion vnto many that heare them to iudge that not onely the taste and feeling but also the very thought and inward meditation of heauenly ioyes and comforts seeme for the time to bee barred and excluded from hauing any place of rest and harbour in his heart and soule Wherefore if thou wilt not bee hindred from this taste of heauenly ioyes and pleasures at thy death and end of this thy naturall life haue a care in health in this sort to prouide for death lest the cares of this life bee a cause to hold and keepe these endlesse comforts from thee Follow the example of Abraham who in his life time when hee was in strength and health disposed of his goods While thou art yet sound and lustie haue thy Scpulchre in a readinesse with Ioseph of Arimathea that is let all things be prouided and set in such a readinesse as though alwayes and euery houre thou wert prepared and readie to descend into the graue Let neither thy youthfull yeeres nor yet thy strength flatter thee two deceitfull baites to breed securitie as though thou hadst long to liue and mightst continue yet many yeeres and so thou put off the time to make this preparation But while it is to day while thou hast time and season deferre it not but accept and vse well the time that God hath offered and giuen vnto thee CHAP. XXVI Of the second part of the preparation vnto death THE other and as I may well call it the Spirituall preparation vnto death belonging vnto the soule is found to be of two sorts that is either such as is to bee had and vsed at all times and throughout the whole course order of our life or such as concerneth the time of our sickenesse and death Of the first sort Salomon warneth vs very wisely 〈◊〉 1◠1 bidding vs Remember our Creator in the dayes of our youth while the euill dayes come not and the yeeres approach wherein wee shall say I haue no pleasure in them And our Sauiour Christ lesus putteth vs in minde hereof also both by diuers exhortations in the Scriptures and also by the Parable of the ten Virgines Mat. 25.1 c. bidding vs to watch and pray that wee may bee alwaies in a readinesse with Oyle in our Lampes to enter with the Bridegroom into the Wedding whensoeuer hee shall come In this Preparation the first thing required is alwaies to thinke with our selues and to remember that wee must die according to that saying Remember thy end and thou shalt neuer doe amisse This is an incuitable necessity imposed vpon all estates and conditions of men and of all to bee had in continuall remembrance This the Prophet Dauid calleth a numbring of our dayes saying Psal 90.12 Teach vs so to number our dayes that wee may apply our hearts vnto wisedome Where is to bee noted what a serious cogitation and remembrance this must bee euen so and such an one as may breed in vs a wise and a carefull heart and minde to doe the will of God for that is it which heere the Prophet meaneth by applying our hearts to wisedome or as the Hebrew hath it by bringing a wise heart into vs. For they that liue lewdly and loosely giuing themselues ouer as slaues vnto sinne howsoeuer they seeme wise in their owne conceit or in the iudgement of men yet in the sight and iudgement of God they are accounted for no better then fooles and as men that walke vnwisely But this is too generall for our purpose for this remembrance of our death as a preparation vnto this last and finall combate must not onely thinke of death and meditate thereof but must thinke of it as of such a time wherein wee must haue a dangerous and fierce assault made vpon vs and that by all these great and perillous Enemies Satan the World and the Flesh ioyning hand in hand and force with force against vs. If this doe once sinke deepely into our hearts it will make vs to haue a speciall care indeed and to look well about vs that we may be throughly prouided and in all parts well furnished and appointed against this heauy Day and time of Tryall And that so much the rather also if withall we consider and remember that the time when this assault shall bee is short and sudden vncertaine and vnknowne and therefore it lyeth vs vpon to watch continually that wee may be alwaies and euery moment in a readinesse that
of death and the exceeding fruits of life and ioy that doe arise and spring from death to vs together with all these seuerall comforts that haue beene before set downe against the seuerall assaults of Satan made against the Children of God For if thus and after this sort thou be carefull to furnish and prepare thy selfe in time of health Satans assaults in the time of sicknes shall soone bee beaten back the edge of his sharpe and cutting weapons shall be quickly blunted and all his attempts and practices shall bee made frustrate and void Hitherto of the first preparation in time of health against this last combate the which in the meane time also may very well nay should indeed serue euery Christian in withstanding all temptations throughout the whole care and course of his life CHAP. XXVII Of the preparation concerning the time of sicknes and death THe next part of Preparation is that which is to bee had at the time of sicknes and beeing ready to dye consisteth partly in the comfort which we are to receiue and haue from others and partly in our selues From others as spirituall counsell and Prayers And these others are either such as haue a more speciall charge hereunto as is the Pastor and Minister of the place who in this time of sicknes should bee sent for that hee might minister vnto the diseased spirituall counsell and aduice Or such as Christian dutie doth binde vnto it as kinsfolkes and neighbours and such as are about the sicke parties in the time of their sicknes For this indeed is a time wherin the chiefest loue that thou canst shew vnto thy brother and dearest friend is to labour by all meanes to arme him with patience against the terrours of death to draw him from the loue of the world and to breed in him a loue a liking vnto heauenly things in ministring as spirituall and heauenly comfort as thou canst vnto his soule and not to be ouer nice herein dianty of thy paines as many are which are loth to make any mention of death at all vnto the person diseased lest it should bring or breed any discomfort vnto his sick friend And so for feare of the losse of a little worldly comfort which is but vanity thou wilt depriue him of this spirituall comfort belonging to his soule It is good I confesse to bee carefull for the good of his body but it is far better and a greater argument and signe of true loue in thee to be carefull for the good of his soule Among these that thus art attendant at or in the time of sicknes the Physician also oftentimes hath his place Of whom wee might speake concerning many points if that our Treaty were generally respecting death and not particularly tyed vnto it as it is attended with such a dangerous conflict with so great and mighty enemies In him therfore as faithfulnes care and skill are requisite for the body So also it is behoouefull that hee should bee such an one as could withall knew how to apply some medicines of comfort vnto the soule But I leaue these and come now vnto thy selfe to shew what is requisite in thee in these extremities Thou hast all thy life time beene in the field for a Christian mans life is a continuall warfare wherein he lyeth in continuall leager against the Diuell But now thou art to fight a pitched battell wherein thine Enemy the Diuell hath mustered all his forces and therefore hath entred as it were in league with death that last and dreadfull Enemy to fight against thee These with mayne force and might doe assault thee on the one side and the world with her allurements lyeth in ambush on the other side with her subtilties to deceiue thee neither will the flesh bee idle but to the power thereof will put too her helping hand that so a conquest vpon thee might be had and that they might with the more ease triumph ouer thee It behooueth thee therefore to keepe a continuall watch and to looke well about thee that thou mayst the better preuent the euill and cut them short of their purpose This therefore I would aduise thee to doe Whensoeuer the warning piece is shot off that is as soone as sicknesse doth beginne to seaze vpon thee looke well and take a good view of thy selfe and prouide in time that thou mayst be on all parts armed with that Armour of proofe before mentioned See thou be girded with the girdle of Truth vpō thy loynes hauing on thee the Brest-plate of Righteousnes the Shooes of the preparation of the Gospell of Peace the Target of Faith in thy left hand the sword of the Spirit in thy right hand and the Helmet of Hope on thy head And ouer all these see there bee cast the Coat of Constancie and withall pray continually that the Lord would continually assist and strengthen thee in these dāgerous times and giue thee good successe against thine enemies Secondly let all thy thoughts and meditations be fixed and settled vpon heauenly things vpon those vnspeakeable and incomprehensible ioyes and comforts of the life to come and therewithall also vpon that All-sufficient sacrifice of Christ our Sauiour who by his death and Passion hath washed and redeemed vs from all our sinnes subdued death and purchased for vs immortall and euerlasting life Thirdly take heed that the cares and cogitations of the world creepe not on thee but cast off from thy shoulders the heauy burthen thereof For they are great and mighty hinderances in this last conflict as is before shewed Banish them therefore and barre them from thy heart as vnfit to muster with thee in this last and heauy conflict If the pleasures and delights of this life come before thee remember they are but vanities If the terrours and feares of death present themselues into thy sight thinke of them not as they appeare and seeme in show but as they bee indeed that is momentany and short and rather helping then hindering For they are the passage vnto life and vnto the ioyes of Heauen Therefore set downe thy Resolution that if these were past then all thy miseries were come to an end and dispatched For though Satan tell thee that death was ordained as a curse and punishment for sinne yet doe thou reply that Christ hath turned it and changed the nature of it and of a curse hath made it vnto Gods Children to be a blessing and the entrance into ioyes and the gate of life For by our Sauiour Iesus Christ his Resurrection the force of death is taken away and therefore the graue hell can make no conquest ouer them Although thou bee thus appointed yet doe not thinke that thou canst be so acquitted and discharged of thine enemies aforesaid but that Satan the principall of all other thine Aduersaries which is the Master of all mischiefe will still bee vrging thee to vexe and trouble thee to the vttermost And therefore vse continually the Armour
faith and doe belieue And therefore I am assured also that I shall bee saued So that the generall proposition of the Gospell is most sure and certaine that all and euery one that hath faith and doth belieue in Christ shall bee saued and therefore are elected For none can be saued but one'y they that are elected predestmated and appoynted heereunto in the eternall decree and purpose of God Now if after a due search and sounding into thy self thou findest that thou hast this faith in Christ resting vpon his grace and promises and that thou art resolued in thy heart that remission of sinnes reconciliation vnto God and all the other benefits and effects of Christs death and passion doe appertaine and belong vnto thee this testimony is sure and certaine whereon thou mayst build this conclusion that thou art the sonne and elected childe of God And that the witnesse and testimony of these things to be within vs may bee had and deriued from our owne Spirit beside that place before alledged Rom. 8. that the Spirit of God and our Spirit doe witnesse together the same Apostle also seemeth to intimate no lesse 2. Cor. 13.5 bidding vs prooue our selues whether wee be in the faith and that we should examine our selues Know you not 2. Cor. 13.5 saith hee euen your owne selues how that Christ is in you except you be reprobates Now how should this proofe triall examination and knowledge of our selues by our selues bee had but by our owne Spirit 1. Cor. 2.11 For what man saith the same Apostle knoweth the things of a man saue the spirit of a man which is in him But heere it may be some will obiect against mee that these things are spirituall and of God For faith commeth not of our selues but is effected in vs by the Spirit of God and therefore by the same Spirit of God onely these must be discerned For that it followeth immediately in the same verse that these things of God knoweth no man but the Spirit of God Whereunto I answer that although wee cannot iudge and discerne of the things of God either concerning his excellent nature or the mystery of his will in the wayes of life and saluation what and how it shall bee but by the Spirit reuealing and manifesting the same in the sacred Scriptures by the Ministery of his Prophets and Apostles yet the knowledge of these things being had it hindreth not but that by our own Spirit wee may iudge the presence of those things in our selues which the Spirit hath thus generally set downe as things necessary in the Elect of God So then being by the Word and out of the Scriptures which is the doctrine of the holy Ghost schooled and instructed in the nature of these gifts and effects of the Spirit bee it faith or other spirituall gift whatsoeuer it shall bee a matter within the compasse of our own spirits being thus beforehand furnished and prouided to iudge and discerne whether these things be wrought and effected in vs as yet or not which is sufficient for my purpose and all that I require If therefore thou wilt know if thou be elected and consequently such an one as shall bee saued enter first into thine owne heart and soule and see whether thine owne spirit and conscience doth not testifie vnto thee and beare thee witnesse that that is verified and found to be truely and indeed within thy selfe which the word of God hath set downe as a most assured and vndoubted marke of the Children and Elect of God CHAP. XXIX Of the second argument whereby the certainty of a mans election is prooued THe second argument for proofe of a mans election is brought from the Spirit of God that dwelleth in vs. For as our owne Spirits doe testifie so the Spirit of God also doth beare witnesse together with our spirits that wee are the sonnes of God if sonnes then heires also euen the heires of God and heires annexed with Christ Heereupon it is that this Spirit of God that thus giueth euidence and witnesse with vs is called the Spirit of Adoption the Spirit of Promise and the very Earnest of our Inheritance It is called the Spirit of Adoption Rom. 8.15 Ephes 1.13 14. because it doth approoue vnto vs our Adoption that we are singled out from the world and by grace in Christ adopted to be the sons of God And this so fully and effectually that it maketh vs confidently and boldly to cry and call vpon God by the name of Father It is called the Spirit of Promise because it sealeth vnto our hearts the vse of all Gods promises in Christ contained at large in the Gospell to bee our owne and to appertaine and belong vnto vs. And it is called the Earnest of our Inheritance for that it is as a Pledge and Pawne vnto vs whereby wee are assured that God will perfect and performe his couenant of life in Christ that hee hath made and indented with vs that are his faithfull Children Although this testimony of the Spirit be most true and in the due and appointed time of God Ephes 1.13 that is after that they doe belieue is certainely found in all the Elect of God Ephes 1.13 yet I thinke it not sufficient this to affirme but also more at large to shew what this witnesse and this seale is in the Elect of God that so euery man may the better discerne and iudge of it in himselfe For though the Spirit it selfe bee sayd to be the Earnest of our inheritance because that the Spirit which thus in part worketh in vs being a part of our glorification which is heere in this life begun and that wee are by this part as by an earnest penny assured that God in his time appointed will bring this worke in vs vnto perfection for that he is faithfull and iust of his promise and will not let passe this good worke which hee hath thus begun in vs but will perfect and performe it vntill the day of Christ yet in that the Spirit is sayd thus to witnesse and to seale vnto vs the very words doe sufficiently intimate a further thing then the Spirit it selfe For it is certaine that these are things euen in common speech and reason distinct and differing one from another the testimony or witnesse and the person witnessing the sealing and impression of the seale and the seale it selfe This testimony and print or impression of the Spirit I take not to be diuers but to be one and the selfe same thing and doe iudge it to be nothing els but the reparation or a new impression of the image of God in vs which was before cancelled and defaced in vs by reason of the fall of Adam So that when the Spirit is thus sayd to seale nothing els is meant therby but that it doth again instamp and ingraue and set vpon vs euen vpon our hearts and soules that Image of goodnesse purity holinesse wisdome sanctity truth and
to bee noted and obserued which the Apostle to the Romanes hath not pretermitted which is the meanes whereby this peace worketh in vs and that is by Christ Iesus For in him in his death and Passion it placeth the fruit and fruition of this our remission and reconcilement at the hands of God So that this doth in a sort intimate a marke of difference and distinction whereby a man may know whether this peace be true or not For if it be not in Christ Iesus that is If in his death and Passion in his merits sacrifice and satisfaction thou hast not this affurance of remission of thy sinnes and reconcilement vnto God but seekest it in some other thing whether it be in any Ceremonies and Superstitions thine owne workes and merits or the workes and merits of any other except Christ onely and his death and Passion thy peace is not true but a counterfet peace and such as will deceiue thee The second fruit of Faith 2. Fruit of true faith is that which issueth proceedeth from this inward peace and that is a confidence and boldnes to come and approch before the Throne of the grace of God and to lay fast hold vpon the merits of Christ and the mercies of God in him Of this confidence wee read Ephes 2. Ephes 2.18 By him we haue an entrāce vnto the father by one Spirit And Heb. 4.16 Let vs therefore goe boldly to the Throne of Grace that we may receiue mercy and finde grace to helpe in time of neede And in the tenth to the Hebrewes verse 22. Heb. 10.22 it is called a drawing neere with a true heart in assurance of faith So that vpon the former perswasion and assurance working peace in their conscience and in this sight and feeling of Gods gracious and louing countenance towards them in their hearts and soules they are the more incouraged to come and approch vnto the presence of God and to craue pardon and remission of their sinnes at his hands This the Apostle elsewhere calleth a boldnes and entrance with confidence by Faith in him that is in Christ For without him no man can come or haue accesse vnto the Father And therefore they that presume to come in their owne name and worthines with confidence in their owne workes and merits or in the workes and merits of any other either Saint or Angell they cannot be iustly and truely said to haue accesse and approch vnto grace but rather to depart and to flee the further from it 1. Tim. 2.5 For as there is but one God So also there is but one Mediatour betwixt God and man and this is Christ alone And as there is but one Throne of Grace whereunto we are to come and where we are to sue for remission So is there but one way appointed for vs to vvalke vnto the same and that is the same our Sauiour Iesus Christ Iohn 14.6 who is the Way the Truth and the Life The third effect and fruit of this true Faith 3. Effect or fruit of true Faith is that standing and continuing in this grace of Christ whereupon followeth a certaine ioy and reioycing in hope and expectation of the glory of God euen that glory whereof all the Saints of God shall bee made partakers in the life to come So that this Christian ioy is nothing else but an inward motion of the Spirit whereby the heart is exhilarate and made glad partly in regard of the presence and fruition of Christ and of his grace in our hearts by faith and partly in expectation vnder hope of that glory whereof all the sonnes of God as I haue said shall hereafter bee partakers For this cause the Kingdome of God is called peace and ioy in the Holy Ghost Rom. 14.17 And of this ioy speaks the Prophet Esay saying They reioyced before thee Esay 9.3 according to the ioy in haruest as men reioyce when they diuide a spoile And yet doth not this fully expresse this ioy for it is not a bare ioy but such an one as is accompanied with a triumphant boasting and reioycing for so the word in the originall Text doth signifie And there fore Peter the Apostle doth call it a reioycing 1. Pet. 1.8 with ioy vnspeakable and glorious Example hereof we haue in Dauid to whom the promises of grace and mercy seemed so pleasant and delight some that he did solace and recreate himselfe therin as things replenished with exceeding pleasure and delight saying that they were more precious vnto him then gold yea then much fine gold sweeter also then honey and the hony combe And in the fourth Psalme hee is bold to alledge in aduancement hereof Psal 4.6 7. Many say Who will shew vs any good But lift thou vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart then they haue had when their Wheat and Wine did abound In this sort therfore the faithfull seruants of God doe solace themselues in the sweet and comfortable promises of grace and mercy when as hauing the same to be opened and laid out before them their hearts doe leape for ioy and gladnes in regard of that exceeding sweetnes that they finde therein Insomuch that they can finde nothing in all the world so excellent precious and pleasurefull wherein they can bee moued so much to triumph and boast themselues as in this grace mercy in Christ Iesus For they doe account all other things Phil. 3.8 but meere vanities or dung for Iesus sake and in respect of those benefits which by his precious death and Passion he hath purchased for them and is alwayes ready and willing to impart the same vnto them These are the sweet and pleasant dainties whereon their soules take so great pleasure to feed according to that in the Canticles Vnder his shadow had I delight Cant. 2 3 4 5. and sate downe and his fruit was sweet vnto my mouth Hee brought me vnto the Wine-Cellar and loue was his banner ouer mee Stay mee with Flagons and comfort mee with Apples for I am sick with loue And this they doe so much the more for that therewithall they conceiue a hope of future happinesse and participation of ensuing glory that shall bee giuen vnto the sonnes of God For this ioy though it bee often great euen vnspeakable and glorious as was said before yet it is not complete and perfect in this life but shall haue fulnesse and consummation in the life to come when as our hope shall cease to be a hope and we shall be set in full possession of that euerlasting ioy and happinesse in that glorious inheritance prepared for the Elect of God The fourth effect 4. Effect of Faith whereby true faith is knowne is a second ioy which proceedeth and ariseth out of this that went before And this is seene in tribulations and afflictions for Christ his sake and the Gospell Of this speaketh
sheweth plainely that the same Iudas in Gods eternall decree was not elect at all Ioh. 13.18 I speake not of you all saith Christ I know whom I haue chosen but it is that the Scripture might bee fulsilled Hee that eateth bread with mee hath lift vp his heele against me In which words Christ maketh a plaine distinction betwixt Iudas and those that hee had chosen and elected vnto life The fourth reason is brought from the former witnes and testimonie of the Spirit of God before declared 4. Reason which is alwayes most true and certaine which doth testifie and seale vnto vs not onely that wee are sonnes and Children but heyres also and coheyres with Christ of eternall glory Now how can this witnes of the Spirit be true that wee are heyres and coheyres with Christ of life if wee might at any time so fall againe as that wee might bee condemned vnto eternall death Wherefore I vvould aduise the broachers and setters forward of this obiection to beware and take heede vnto themselues betime how they labour to vphold and maintaine this so pernicious a point of doctrine for that in defence thereof they shall euidently appeare to argue the holy Ghost of falshood which thing bee farre from all Christians The fift Argument is brought from that inseparable connexion and dependancie of the gifts and graces of the Holy Ghost 5. Reason Rom. 8.30 and of his working in the Elect and Chosen for whom he predestinate vnto life them also he called whom he called them hee iustified whom hee iustified them he glorified So that I may then in this manner reason Art thou elected and predestinate vnto life Thou shalt then be called and also iustified And art thou iustified and canst thou yet fall vtterly from grace and life No in no wise for if thou bee iustified thou shalt also bee glorified What plainer euidences then these can bee brought for the continuance and perseuerance of the Elect of God and to warrant them against this obiected fall without recouerie The sixt reason may bee brought from the immoueable estate of the Regenerate of God 6. Reason in that that neither sinne Satan Death nor any other their enemies can preuaile against them to impayre their hope or doe them hurt although they dayly with all their power doe attempt the same And the reason is because Christ hath so fully satisfied his Father and reconciled him vnto them If they could so fall as by the obiection is pretended then it is likely that this fall must come by the suggestion of Satan or by some other meanes of the enemies aforesaid But there is nothing at all that can preuaile so far against them as appeareth by the Testimonie of the Apostle Paul Who saith the Apostle shall separate vs from the loue of Christ Shall tribulation or anguish Rom. 8.35 or persecution or famine or nakednesse or perill or sword Nay in all these things saith he we are more then conquerours through him that loued vs. And addeth further for more manifestation of this point that he is perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature and what can then indanger vs shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Vpon this we may safely inferre to our consolation and comfort that if Gods loue doe still continue towards vs and that he be with vs and take part with vs we neede not to feare who be against vs. And whereas there is indeed great force power in sinne to worke if it were possible this separation betwixt God and vs and to effect this fall of Gods Elect yet euen sinne is found to haue lost her power in this behalfe Rom. 8.33 as doth plainely appeare by the words of the Apostle euen a little before Who saith the Apostle shal lay any thing to the charge of Gods Chosen It is God that instifieth If none can lay to the charge surely none can condemne and reade the doome vpon them It is Christ that is dead yea rather that is risen againe who is also at the right hand of God and maketh intercession for vs. An argument no doubt very strong and forcible is here brought by the Apostle Christ saith hee is dead for sinne and how then should sinne bee imputed to his Chosen whereof Christ already hath in his owne person sustained the punishment Or if the Elect doe dayly sinne as they without doubt doe so long as they continue in this corrupted Tabernacle yet how should this depriue and spoile them of their hope seeing Christ standeth a continuall Intercessor and Mediator in their behalfe to qualifie and appease his Fathers wrath against them for sinne Seeing then that the matter is so plaine thou art to leaue off to dispute and reason against the durable estate of Gods Elect and Chosen vnto the end vnlesse thou wilt shew and proue thy selfe a very iniurious censurer of this sacred office of Christ our Sauiour Which if thou doe thou canst not in the sight of GOD bee holden guiltlesse but art to haue God to bee a sharpe reuenger of the iniury done and committed by thee and it is a fearfull thing to fall into the hands of the Lord. The seuenth reason may bee drawne from the promises and doctrine of life 7. Reason and of that ioyfull Resurrection and glorious estate of Gods Chosen in the life to come These promises are so firme and sure and this doctrine is so cleere that they cannot bee gainesayed without great preiudice For to say that the Elect of God hauing once assurance of their election haue not also therewith an assurance of their perseuerance and continuance vnto the end is to depriue them of the speciall vse of those promises of such blessednes in the life to come And then what greater comfort should the faithfull and Regenerate finde in those promises then the faithlesse and Reprobate And further what benefit or comfort could grow to the faithfull by those three last Articles of our Creed I beleeue the Remission of sinnes the Resurrection of the body and the life euerlasting if they could not also bee assured that they should hereafter bee made partakers of them For the Reprobates yea the Diuels themselues do know that there are such blessed things prepared But this their knowledge nothing profiteth for that they are not indeed to be partakers of them they doe belong onely to the Elect and Chosen of the Lord. And to this end and purpose onely tended the course and order of the instructions of Christ the Apostles and all the faithfull Ministers of all ages vvho haue diligently taught the Children of God to view and behold these blessed things not as things being onely but such also as one day assuredly they shall by Christ be put in full possession of as their owne