sinne so there is a help and remedy to be found in the Gospell whereby hee may be perfectly cured and restored if he were able to attaine vnto it 2. When he perceiueth this remedy reuealed by the Gospel to be in it selfe so full and all-sufficient A godly sorrow and considereth well thereof both in the originall that is the mercy and loue of God and also in the manner of it which was the death and bloud-shed of the best-beloued and onely Sonne of God then he beginneth againe through this glasse to behold sinne in the vgly visage therof and therby is constrained to mourne and sigh afresh for committing of that which could not by any meanes bee purified and clensed but by the precious bloud of that immaculate Lambe of God 2. Cor. 7.9 Christ Iesus And this mourning the Apostle iustly calleth a godly sorrow Which though indeed it be a part of true repentance in the truth and nature of it and therefore an effect of it yet because Faith is as yet but yong and weake and cannot be so easily discerned in the fulnesse of her motion it hath so many sparkes of doubting and distrust in the grieuous appearance of sinne that the broken-hearted Christian being thus pricked and perplexed hath nothing more common and vsuall in his mouth then condemnation Yea withall sometimes hee groweth so extreme and outragious in these distrustfull passions that no reason can satisfie and perswade him for a time but that hee wanteth Faith though indeed hee haue the truth of faith shewing it selfe in the fruits thereof within him Thirdly Faith now as I haue said hauing brought forth this godly sorrow to this end A hatred lothing of sinne that so wee might be truely humbled though for her weaknes being but lately sprung it is not able to keepe it vnder measure yet by little and little it groweth to some ripenes And therefore next vpon or rather iointly with this mourning it breedeth a hatred and lothing of sinne A desire and longing after the righteousnes of Christ Iesus that is so filthy and odious in the sight of God and so pernicious and dangerous vnto man and planteth a desire and longing after the righteousnesse of Christ Iesus And therefore is greatly encouraged to approch and draw neere vnto the Throne of Grace and to call and cry vnto God for mercy And all these are the notable and vndoubted fruits of Faith and most certaine arguments and euident tokens that true faith although not in her full perfection is surely seated in the heart of him that hath them A taste comfortable feeling of the grace of God Fourthly after all these they grow by little and little to haue some taste and comfortable feeling of the grace of God imparted to them by the inward working of Gods Spirit Insomuch that euery day more and more they grow to conquer subdue the despairing thoughts of the flesh and the motions thereof And the comfortable influence of the Spirit seemeth euery day more then other to haue a larger and freer passage in the chamber of their hearts in testifying vnto them the grace of God in the free remission of sinne and the performance of the worke of their Adoption Fiftly after all these ensueth that full assurance and most notable effect of Faith Peace of conscience euen the very peace of conscience For that now they are assuredly and fully resolued Weake Christians doubt they haue faith because they finde it not to be so strōg in themselues as they perceiue it to bee in others that all their sinnes are washed away in the bloud of Christ that by his death the wrath of God is appeased their ransome paid the righteousnes of Christ by imputation made theirs the feare of death and hell abolished and life eternall purchased After this doctrine in the course and manner of mans conuersion thus deliuered let vs now returne againe vnto the broken and afflicted soule which doubteth of the want of faith And withall let vs see and sift the reason why hee thus despayreth of his faith and thinketh and perswadeth himselfe that he hath no faith at all His reason is this Because hee doth not finde within himselfe as yet that certaintie and full assurance of saluation which he seeth and perceiueth to be in others This reason although it seeme to him very strong yet in it selfe it is but weake and beeing throughly examined cannot hold nor stand for good For this full assurance whereupon he groundeth his reason is not Faith as some haue defined faith saying Faith is a full assurance but rather one notable and vndoubted effect of faith And yet not alwayes so atttending vpon faith as though it should continually bee there euidently seene where faith is seated For a man may haue true faith and yet not feele this full assurance And my reason is because this assurance is not the first effect that faith euer bringeth forth in the heart of man when it is begun to be ingrafted in him But it hath many other excellent effects precedent and going before it As the true and hearty mourning for sinne that earnest lothing and hatred of sinne and a thirsting and longing after righteousnes c. which are often found in the Elect of God before such time as they receiue this caline and peace of conscience and ioy in the Holy Ghost by the full assurance of their saluation Now to proue these to be the fruits and attendants of true faith the rather to qualifie and allay the sharpe and bitter combate of the troubled soule let vs diligently consider First the principall efficient cause and worker of this sorrow and mourning which I spake of is the Spirit of Regeneration and Adoption For this cause the Apostle calleth it a sorrow that is of God 2. Cor. 7.9 10. Rom. 8.26 2. Cor. 7. And the Spirit is said Romans 8. to pray in vs with sighs that cannot be expressed This Spirit is onely had and retained of vs by the meanes of Faith Gal. 3.2 For it is receiued and dwelleth in cur hearts by faith Gal. 3.2 Wherupon it also followeth that of necessitie it can none otherwise be but where this earnest sorrow and earnest lothing and detestation of sinne is found there also faith should be ingraffed Because otherwise this Spirit of Adoption which effecteth these in vs could not be entertained in our hearts Secondly this sorrow Psal 51. which otherwise in regard of the subiect is called a contrite and broken heart is said to be a sacrifice of God and such an one as hee will not despise And how could this be that it should bee a thing so acceptable in the sight of God and so well accepted of him if it did not proceed and come of Faith seeing that as the Apostle restifieth without Faith it is impossible to please God Heb. 11.6 Rom. 14.23 And Whatsoeuer is not of Faith is sinne
and 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
and therefore howsoeuer others may gather fruit of your godly sayings yet you may by this surely know that no gaine doth thereby grow vnto me Answ Concerning the knowledge you ascribe vnto mee I protest that it is not for me presumptuously to pry into the heart of any it is beyond the skill of me or of any other this power is left or rather reserued onely to the Lord who knoweth the secrets of all mens hearts and the examination of euery mans conscience is in him whose the conscience is and in none other man Yet that we may the better come to the discouery of Satans subtill policy and that euen thou also aswell as others mayst gather fruit of that which hath beene before delinered in true in good and godly manner as thou confessest Let mee I pray thee by the way demand one question of thee that art thus distressed in soule still the former doctrin notwithstanding Tell mee I pray thee Why doest thou thus sigh Why doest thou thus lament and mourne Why is thy countenance so thrown downe Is it not for sinne committed I am perswaded that thou wilt not deny but affirme that it is so For els why doest thou cry out so much against thy sinne and so complaine of thy former wickednesses Thus farre now I take that wee doe agree both in thy mourning state and also in the originall cause thereof But yet thou wilt haply say Reply of the soule distressed I confesse it is for sinne indeed but in such manner as was the mourning of Iudas who is sayd to mourne and lament for his sinne committed in betraying his Master but it was without hope it was with despaire and in hypocrisie Answ Well then now commeth to be tried out what it is that maketh thee thus to iudge and giue so heauy a sentence and that vpon thine owne estate In the which triall I finde two things whereby thou art led as it were violently to this desperate iudgement One is the consideration of the time past for that of long time before thou hast led thy life in very loose and licentious manner wholly giuing thy selfe to the fulfilling of the damnable workes of the flesh neuer acquainting thy selfe with the excellent workes of the Spirit and so neuer haddest any feele of sin nor touch of conscience as thou supposest at all The other is the state present Because thou fee-lest not these former good things as yet to be entred into thy heart and to haue any place therein Obiect Touching the first thou wilt say that surely such lewdnesse and carelesse kinde of liuing could neuer befall the called of God that so long so lewdly and so carelesly they should passe away their time and spend all their dayes without all remorse and feeling as hitherto thou hast done Answ Heereunto I answer that the position standeth on a weake and feeble ground sauoureth onely of Satans sophistry and nothing of the Truth and therfore is no better to be deemed then a false and deceitfull principle whereby the Deuill goeth about to deceiue thee as hee hath done many others as shall anon appeare One of these two things must needs be found in thee that either thou hast had some tokens of faith and of the effectuall working of the Spirit of God at one time or other apparant in thee or els thou hast not had them at all Tell mee now Didst thou neuer finde as yet any tokens of the Spirit and of faith nor any signes of thy regeneration to shew forth themselues in thee If not I say then that it is no maruell to see the man of God that is as yet vnregenerate to drench himselfe so deepe in sinne For vntill hee feele these tokens in some part appearing in him it is manifest that in wicked and disordred course of life there is little or no difference at all to be found betwixt him and the reprobate And yet since the time and also the manner of Gods calling is as I haue sayd to vs so vncertaine and vnknowne I affirme that all this notwithstanding a man may in time be called and therefore hee is not so desperately to iudge of himselfe And againe if it so be that thou hast selt faith in her fruit more or lesse already working in thee and hast perceiued some signes of true Repentance heeretofore to haue shewed forth themselues in thee and yet thou art thus farre as appeareth by thy speeches fallen backe and relapsed yet can this thy fall bee no sufficient reason to draw thee to giue such a dreadfull doome of thine estate My reason is The gifts graces of God not alwaies alike seene because these gifts and graces of God are not alwayes seene in such an high and flourishing manner as men doe dreame after But as I haue sayd of faith that it doth sometimes ebbe and sometimes flow So I assirme of the fruits of faith also that they are sometimes more and sometimes lesse And as faith it selfe sometime groweth to be so weake and feeble that it sheweth not it selfe at all but seemeth to be as you would say euen dead and yet hath a hidden life still remaining in it So it is also with the fruits of faith And heereupon it is that wee read of diuers the seruants of God as Noah Lot Dauid Peter and others whose faith was sometime brought to so low an ebbe and the flesh and the powers thereof sometime in them preuailed so much and so mightily that if we respect their doings for the time they seemed to haue little or no sense and feeling of sinne at all but as men no whit regenerate did giue themselues ouer to committing of sinne and those most odious and abominable and without any respect did shew and behaue themselues as men secure and carelesse for the time Which time of their secure loose and sinfull manner of life I may iustly call the time of Gods desertion for that he did as it were withdraw from them the liuely and effectuall working and operation of his Spirit permitting Satan and the Flesh for a time to haue the soueraignty and dominion ouer them And for that the time also of this desertion as experience teacheth is not alike to all but in some is of shorter and in others of a longer continuance as the Lord in his wisdome shall appoint I therefore conclude that this sayd time of desertion may not bee any cause so hardly to iudge of the state of any Now whereas this decrease in some is so small Some misdoubt themselues without cause there being a continuall motion of the Spirit in them though they perceiue it not that there is a continuall motion of the Spirit to bee found in them though by want of due regard they often see it not but doubt and mistrust themselues in regard of their liues and in respect of some sinne that daily they finde within them and yet after many yeeres they cannot bee deliuered from it
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
Thistles A bad Tree cannot bring forth good fruits neither can a good Tree bring forth bad fruit Bad workes are vnsauory and vnseemely for him that is renewed by the Spiris and good workes are impossible for him that still walloweth in the mire and filthinesse of his owne corruptions And all this which I haue sayd notwithstanding I doe not deny but that the good Tree may bee sometimes blasted and Winter-bitten that the fruits thereof shall be neither so plentifull not so pleasant either to the eye or to the taste and that in the small store of fruit that commeth euen from the good Trees many are greatly spaked and corrupt My meaning is that euen the persons regenerate and the elected children of God may haue What did I say may haue nay haue indeed many such times during their continuance in this earthly and corrupted Tabernacle wherein the flesh getting something the better and preeminence ouer the Spirit maketh them to bring forth many vnsauory and loathsome fruits as we finde by the examples of Noah Lot Dauid and Peter and others which are recorded to fall into great and grieuous sinnes And although this bee so true that it may not bee gaine-said yet these vnsauory fruits and such like appearing sometimes in the Elect of God cannot hinder any thing at all but that these good effects and fruits I spake of when they do appeare and shew themselues in the vpright ordering of our life and conuersation may giue their testimony and assurance and may witnesse vnto vs as the Scripture teacheth that wee are the Chosen and Elect of God And thus you see how and from whence the children of God that are regenerate may fetch the testimonie and assurance of their Election CHAP. XXXI Of the Obiections against this doctrine of Assurance and knowledge of our Election AGainst this doctrine concerning our Election and the knowledge and certainety thereof there are two speciall Obiections made Obiect 1 The first is that hypocrites also as well as the very Elect haue such a taeste and feeling of these things that they also as well as others doe thinke that they haue faith that they haue the Spirit of God abiding in them and that they haue true sanctification in their life and therefore doe flatter themselues oftentimes in regard of their deeds whereas in deed they haue nothing lesse as hath beene before somewhat touched and shall in the answer to this Obiection by Gods grace more at large be declared And therefore it is likely say the framers of this Obiection that notwithstanding these markes the Elect of God may be deceiued in iudging that hee hath them when as it is but in shew onely and not as it ought to be in deed and truth Obiect 2 The second obiection is that though they can certainely know and assure themselues that they had these things in truth and deed yet this sufficeth not because that after this they may fall againe from grace and haue no certainety of their perseuerance and continuance vntill the end Both these Obiections wee haue in part touched before vpon occasions offered in our discourse and handling of the seuerall temptations and therefore we shal be at this time the shorter Concerning the first of these two Obiections be it answered that howsoeuer the hypocrites are oftentimes deceiued with counterfeit shewes and shadowes because they are giuen to flatter themselues with euery light appearance of things without any further in quirie as ayming especially at their owne glorie and praise yet with the Elect of God it is not so Obiect But you will haply grant and say It may bee so with the Elect in deed that they do not thus like hypocrites content or please themselues with a slight or slender shew But what of that When they haue done all that they can tryed and examined things to the vttermost may they not bee still deceiued When they haue found that they haue a faith may they not bee deceiued in iudging whether it be the true faith or no When they haue found the presence of the Spirit in them can they make a liuely difference to know whether it bee that Spirit of Adoption or not For it is apparant that the Reprobates also in some sort may bee partakers of the Holy Ghost And when the Elect haue well aduised them of their workes doe see their fruits and that to their great good liking can they certainely tell whether the same their workes bee true effects of true sanctification or whether they bee fained and hypocriticall seeing that hypocrites also may doe thus much as well as they Answ To this I answer that God who in his Word hath confirmed these to bee witnesses to assure vs of our Election as is aforesaid hath also left vnto vs in the same Word certaine Markes and vndoubted Differences whereby his Elect may both easily and also rightly iudge and discerne of these things as shall appeare by the particular discourse thereof First therefore of the truth of faith and how it may be found It is not denyed that the Scriptures speaking of faith make one kinde to bee temporarie false and counterfeit and another to bee true and vnfayned And it is also apparant and manifest that this fayned and timefaith that I may so call it hath oftentimes such a glorious and slourishing shew as that it blindeth the eyes and deceiueth the iudgement of many and maketh them to esteeme and take it for true faith indeed whereas it is nothing so Although as touching these two kinds of faith I haue shewed before in part what differences and markes of distinction the Spirit of God hath made betwixt them yet let it not grieue thee if now againe I enter into a further and larger discourse hereof since so just and fit occasion is offered me thereunto Two waies there are True saith knowne whereby the Elect may iudge and giue sentence of the truth of faith First by the nature of true faith Secondly by the effects thereof for in both these it is manifestly distinguished from the faith of hypocrites which is but fayned and temporarie The nature of true faith is not onely to know Christ 1. The nature thereof and to giue consent and approbation vnto the doctrine of the Gospell for thus much the very Reprobates will doe many times and yet gaine nothing to themselues thereby But with this knowledge of Christ and consent vnto the doctrine of the Gospell the nature of true faith is to apprehend and apply the same euery man to him seuerally and to the benefit and comfort of his owne soule And this is that which the Scriptures doe call the feeding on Christ and the sense and seeling of the power and vertue of his Death and Passion And this is it also which the Apostle meaneth Heb. 11.13 where hee saith Heb. 11.13 that they embraced or saluted the promises as it were retaining them by faith into their hearts as such
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
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
so violently rush vpon him oftentimes that they doe as it were altogether frustrate and make void the former doctrine concerning the seuerall effects of Faith Into the handling of the which particulars I would now haue entred but that a more full and further handling thereof appertaineth more properly vnto the next generall assault which is the weaknesse of Repentance vnto vvhich place I am purposed to reserue them CHAP. VIII Of another person troubled with the doubt of Faith THe next Person troubled with the doubt of faith A Regenerate person troubled with the doubt of Faith is hee that is already renued passed the wombe of his new birth and hath already receiued at one time or other some euident witnes and good assurance of the Spirit that hee is the Child of God and one of the number of Gods elected but the force and influences of his flâ—sh hauing recourse back againe with him the same assurance for the time seemeth to be cancelled and cleane razed out And he feeleth not the ioy and comfort of the Spirit so farre and in such measure as at other former times and therefore hee beginneth greatly to doubt of his estate not so much whether he had a faith or not as whether his faith was a true faith or onely temporary and for a time and such an one as is incident to the very Reprobates and Castawayes Vpon which doubtfulnesse there doth arise oftentimes in him many strong and grieuous conflicts and that so much the rather because that the sorrowfull soule being not well instructed or at the least not well remembring the nature of faith and the difference of true faith from that which is onely fained temporarie dead and hypocriticall And withall being too too ready inclined to suspect euer the worst that may be of it selfe turneth euery motion of the flesh and infirmitie of nature to bee so many Reasons to driue him forward to despaire Against this euil therefore we are to vse these remedies First the man which doubteth in this manner of his faith Meanes of comfort and the truth thereof is to consider and call to minde to his comfort this one propertie which is incident vnto true faith that it is not euer in the full tide but sometimes it ebbs and falls yea and that full low neither doth that full assurance and inward witnes speake so plainely to the pacifying of the heart and conscience but sometime more then other it seemeth to giue a more cold and weake testimonie and sometime none at all For though this testimony of assurance bee an effect of faith as hath been said yet it is not alwayes discerned of them which are indued with it no though it hath been sometime felt and perceiued before Example hereof we may haue in Dauid a man before Regenerate such an one as had often felt in himselfe this inward testimonie of the Holy Ghost to assure his heart that hee was the child of GOD and yet faith grew in him so weake sometime and the flesh so mightily preuailed that as one vtterly destitute of this ioy and comfort of the Spirit as though the Spirit had vtterly giuen him vp he prayeth carnestly to haue the same restored For it is with faith as it is with the Moone which sometime giueth her full light and sometime is ecclipsed And as it is with the Sunne vvhich sometime doth shine in his full strength and sometime is shaddowed and hid vnder clouds Like the trees that sometime flourish beeing fresh and greene and sometime fade againe seeme dry and dead as blasted Or like the child within the wombe that sometime moueth strongly and sometime againe resteth a long time quiet and void of sensible and apparant motion Now as it is against reason to fay the Moone is darkned and eclipsed and the Sunne is hid and shadowed vnder a cloud therefore there is no Moone no Sunne at all The tree is dry and naked and therefore is decayed The childe doth not shew a continuall and apparant motion and therefore it is dead within the womb So it is very absurd also to say that because thy faith is eclipsed and darkned by the clowds of our imperfections bitten and beaten with the outragiousnesse of the flesh lieth still and quiet without her wonted motion that therefore it is ceased to bee a faith or is no faith at all And therfore this reason can be no reason at all to prooue the nullity of faith vnlesse it first be prooued that faith doth alwaies increase and neuer decrease and that hauing once brought forth the full assurance aforesayd it doth alwayes keepe and retaine the same inuiolable The second meanes of comfort in this case is to know persectly Meanes 〈◊〉 comfoâ—â— and to retaine surely the true differences of true faith and fained For this being a second doubt rising from the defect of the aforesayd assurance whether their faith be true or no I thinke it necessary in the next place to consider how this true faith may be descried from that which is counterfet false and temporary It is therefore to be vnderstood that true faith may be discerned and known by these marks First in that it yeeldeth at one time or other though not alwayes this sure perswasion that all our sinnes are remitted and forgiuen and that not for any merits or deserts of ours but by and through the merits and precious bloud-shedding of our Sauiour Iesus Christ Secondly vpon this ensueth or rather together with this is annexed a boldnesse and confidence to approch vnto the Throne of grace and mercy Rom. 5. with an assurance in our hearts and consciences that we shall obtaine remission of all our sinnes and be freely iustified in the sight of God And thirdly the outward effects of faith will also appeare and shew themselues in our workes in that wee shall finde in our affections a loathing and a detestation of sinne a loue of God a reuerent feare to offend him being to vs so gracious and louing a Father a zeale of his glory and an earnest care and desire to liue according to his will with many other such like These effects if our faith were a true faith indeed did then shew forth themselues in some measure when as our faith was at that full tide though faith being somewhat weakned they seeme to be afterwards lessened and rebated in vs. But as for that famed faith it cannot make this application of the promises of God neither can it come with such full assurance to craue and obtaine remission at Gods hands For though it seemeth to bring forth a certain ioy in the heart of him that hath it therupon doth flatter himself in a bare conceit of forgiuenesse yet because he doth not throughly enter into examination of himselfe it is but like a dream and hee which hath this faith is but as one that is asleepe who dreaming perswadeth himselfe that hee is increased mightily and growne to a
great and goodly estate whereas indeed his condition is none other but the very same still and all one with that it was before But of this in place more conuenient hereafter Now to remooue this doubt of the truth of faith we are not to looke so intentiuely vpon our present state but rather we are to cast our eyes and to look backe vnto that which went before Whether when wee found the former peace and quiet of conscience in assurance of our forgiuenesse wee had not also those effects in some measure though not in the highest perfection waiting and attending on it For if they were then wee may assure our selues that wee had and haue true faith indeed and that we are blessed and for vs assuredly saluation is reserued For proofe and confirmation hereof 3. Meanes of comfort take this for the third meanes of comfort viz. that true faith being once ingraffed can neuer vtterly decay and fall away againe though for a time it may bee rebated weakned and decreased For whom God loueth in them he planteth this faith and as he loueth vnto the end with an euerlasting loue so his graces flowing from this loue are permanent for euer in his beloued children And looke what good worke hee hath begunne hee will surely finish and performe vnto the comming of Christ And therefore if once we haue found in vs the testimony of the Spirit and effect of faith to shew it selfe though it doth not still and alwayes so yet let vs not despaire knowing that faith may bee dimmed but neuer extinguished it may bee weakned made faint and feeble but cannot bee vtterly quelled and killed in vs. All this notwithstanding which I haue sayd it is found by due and good experience that by reason of this faintnesse and feeblenesse whereunto faith is often subiect there commeth vnto the distressed and doubting Christian great griefe and sorrow of heart For when hee findeth in himselfe a longing and desire alwayes to bee ioyned with his head Christ and to enioy the sweet and comfortable presence of the Spirit of God proceeding of faith he cannot tolerate nor beare the absence thereof without great sorrow and mourning which doth euidently appeare by the example of the Church which being depriued for the tune of this inward ioy of the presence and effectuall working of the Spirit as though Christ were departed from her is sayd to rise out of her bed Cant. 3.2 and to goe about the City by the streets and open places to seeke him that her soule did loue And yet this mourning and sorrow is so farre off from being a cause of such distrust 4. Meanes of comfort that if the matter be well considered the broken soule shall rather finde it a reason to imploy the contrary For tell me I pray thee what is the cause that thou doest so mourne and sigh Is it not because thou dost thinke that Christ is departed from thee because the comfort of the Spirit is not present with thee because thou findest not the same ioy and solace in the promises of God as heretofore thou hast done and because thou hast an earnest longing and desire to entertaine and harbour againe this Spirit of comfort in thy mourning soule but canst not as thou thinkest attaine to the same Why plucke vp thy heart bee not dismayd nor troubled herewith but rather be thou assured that these are motions and affections so farre vnmeet for any man to ground despaire vpon that euery sigh and teare that is spent therein is so many reasons and arguments to strengthen and confirme thy heart that thou art a chosen Vessell and an elected Childe of God Is it likely thinkest thou that hee that is vnregenerate and abideth still in the corruption of his flesh and taketh a pleasure to walke in the filthy lusts thereof should take such ioy and solace in the Spirit as that hee could not tolerate or abide to haue the same absent from him Would he mourne and sigh because hee withdraweth himselfe from him Or would hee long after the Spirit and wish and desire to finde and feele it worke within him I assure thee no These affections are not of the Flesh but of the Spirit And therefore see how much thou art deceiued that whilest the Spirit worketh thus effectually within thine heart yet thou complainest of the want therof and sayest thou feelest it not thou findest it not And the reason whereby thou art led to think and iudge thus of thy selfe is because that thou being so intentiue vpon one only fruit forgettest that these also are notable effects of faith 5. 5. Meanes of comfort Another thing whereof we must take good heed and whereof wee must beware in this case is that in viewing and considering the faith of other the seruants of God wee be not ouermuch intentiue in comparison of it with our owne estate For hecreby oftentimes it commeth to passe that whiles wee too much gaze vpon their perfection and then looke downe againe vpon our own infirmities we fall not onely to a dislike but oftentimes to a maruellous distrust and despaire of our owne estate Much like to him that gazing too much vpon the Sunne hath his eyes dazled with the brightnesse thereof that when he looketh downe againe vpon the earth hee hardly seeth any thing at all or at the least not so liuely a resemblance as hee did before In this point therefore we must remember First that it is not the perfection but the truth of faith that is required For if thy faith be true and vnfained though it be in thine eyes weake and feeble it is sufficient The hand and arme that is not dead indeede but only taken with a shaking palsey is able to receiue a reward that shall be giuen as effeclually though not so steadily as is the hand and arme being strong and sound without such imperfections So faith though faint and feeble in thy sight and cumbred with many doubting cogitations as it were with a shaking palsey yet seeing it is not dead but liuely assure thy self that it is sufficient to receiue at Gods hands the penny reward of eternal life Secondly thou art to consider that God bestoweth his graces in such measure as he thinketh good in his owne wisdome to some he giueth more to some lesse and not to all in like and equall proportion and yet to euery one of his Elect sufficient vnto saluation One Mat. 25.21 23. as wee read in the Jospell had fiue talents committed vnto him and another but two and yet hee that hath but two shall enter into his Masters ioy Mat. 8. The Centurions faith as we also read was strong for there was not found the like in Israel by the testimony of Christ himselfe Iairus faith was weaker and not so strong as appeareth by the Scriptures And the faith of him that cried for help against his vnbeliefe more weake then that of Iairus and
inferiour to the strength of faith But in the greatnesse that they be not ouermuch for our abilitie to sustaine And therefore it is not said that God tempteth not vnder but that he tempteth not ouer and aboue that wee are able to beare Wherefore thou mayst here see and marke againe how this doctrine scrueth still to increase and further thy cōfort but not to breed or bring despayre at all For he that hath the greatest temptations though he haue a stronger and a longer combate and some great trouble therewith yet he hath an assured Argument of the strength of Faith which in time conuenient shall get the vpper hand And on the other side he that hath but small assaults and such as hee can easily master besides the comfort he is to haue in that hee can so soone subdue his tryalls let not the weaknes of his assaults be any reason vnto him to conclude thereupon the weaknes of his faith and thereby take a discomfort in himselfe And let both these sorts of men hold themselues contented with the measure of faith which God hath vouchsafed to impart vnto them and alwayes shew themselues thankefull vnto God for the same CHAP. IX Against the assaults of the weaknesse of Repentance THe next assault wherewith the conscience of many is greatly troubled is the weaknesse and suspected want of repentance For the man that is truely regenerate is oftentimes affected vnto goodnes as the couetous man is affected vnto riches He thinketh hee hath neuer enough he is so greedy that he can neuer be satisfied the more hee hath the more he coueteth euery light losse is thought of him to bee an exceeding hinderance and euery slender want maketh him sad and heauy So the true Christian hath such an inward longing after the fruits of his regeneration that haue he neuer so much yet is hee neuer satisfied but still coueteth and crveth out for more If hee finde any defect within himselfe he is straightway so grieued and perplexed therewith that hee thinketh still all too little for him Whereupon comparing his deeds which are imperfect with the perfect dutie that the Law of God requireth at his hands and finding so great oddes and difference betwixt them he then falleth into many doubtfull and distrustfull suspitions of his owne estate Which suspitions are in him the more increased and augmented when hee againe considereth that the doctrine of the Gospell also requireth at our hands such puritie and integritie of life and conuersation and so straitly linketh and coupleth together true faith and good workes as vnseparable companions and such as can not be iustly seuered or parted asunder Vnto this there is also annexed the vnequall comparison of himselfe with others the Saints and seruants of the Lord whose vertues and godlinesse of life is registred and recorded in the Booke of God And finding so great inequalitie betwixt them and him he then calleth to minde the fearfull punishments that are denounced and threatened in the Scripture against such sins and imperfections as hee findeth within himselfe And hereupon it falleth out that hauing his heart by this meanes possessed with such a sinister iudgement of his own estate that is ready to writhe and conuert all to the worst that may be hee groweth to many gricuous passions in himselfe And vnto all these inconueniences he is led as it were step by step and by degrees for want of due remembrance of the state of Christians after the time of their Regeneration Wherefore let vs see what comforts may bee had for the helping and curing of this cuill also Now because the question is not only of the weaknes but herewithall also of the truth of repentance whether it be repentance indeed or not I thinke it very expedient and necessary by way of preparation First to search out what true repentance is and secondly how and by what markes it may be knowne and discerned from that which is fained and hypocriticall Repentance in Scripture hath two speciall names to expresse and declare the nature thereof One in the Prophets where it is called a turning or returning vnto God And the other in the Gospell where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a change or alteration of the minde So that as turning or returning implyeth a leauing and an acceptation a leaning of that euill way which before wee followed and an accepting of that good right path which before we shunned And as changing importeth two things the corruption of the former form and the induction of a new So repentance hath in it two parts a for saking of sinne and a following after righteousnes a conuersion from euill and a change and alteration vnto that which is good For if we will bee accounted in the number of those which are truely repentant wee must of necessitie be cast as it were in a new mould Our old stamp must be vtterly razed and defaced and a new must be imprinted and this is that which the Scripture meaneth when it saith Wee must be borne againe These two parts in Scriptures are called in other termes mortification and vinification Mortification whereby the deeds and corruptions of the flesh are mortified stricken dead and quelled in vs and therefore is called the mortification of the flesh Vinification whereby we are quickened incouraged and pricked forward vnto righteousnesse the Spirit getting the mastery and preeminence aboue the flesh and therefore is called the quickening or vinification of the Spirit Repentance then Repentance described hauing these two essentiall parts may in this manner bee described That it is a grace and worke of the holy Ghost whereby our hearts and mindes are altered and changed from following of that which is euill and wicked to embracing of that which is good and godly Now if this change and alteration be found in vs we may then say and assure our selues that wee haue true repentance indeed But because the truth hereof is not quickly knowne nor easily discerned and for that wee may soone through Satans craft be deceiued in this matter as it falleth out with the Reprobates which oftentimes or rather alwayes account their fained and hypocriticall conuersion to be a true conuersion when as in deed if it be thorowly tryed it is nothing lesse Wee are next to consider how and by what marks true Repentance is to be discerned and knowne and so we may bee brought to iudge rightly of our owne CHAP. X. Of the Markes of true Repentance THe first assured marke therefore to know true Repentance by 1. Inward hearty sorrow for sin is that inward and hearty sorrow for sinne as an efficient cause whereby it is effected in vs For they that are truely repentant shall soone find in themselues first this inward compunction and contrition of heart for the sinnes which they haue committed whereupon will ensue and follow this earnest care to shun and auoide the same and a studious desire and indeuour
began to bee pinched with famine and that in such great and extreme manner that for his reliefe in this his great necessity he would faine haue filled his hungry belly with the huskes appointed for the Swines meate which his Master appointed him to keepe but none was found so pittiful to giue them vnto him wherein wee see the iustice of the Law executed vpon him and hereupon grew his first sorrow voide of comfort when hee saw himselfe by his wilfull disobedience and loosenesse of life to bee brought to such a miserable case Thirdly Hee being in this manner plagued and by that plague driuen into sorrow hee is said to come vnto himselfe and then calleth to minde the good estate euen of his fathers seruants in that they had bread and victuals enough to sustaine their hungry bodies and hee as one like to perish with hunger Hee then resolueth with himselfe againe to returne and to go to his father with an humble confession and acknowledgement of his fault and humble submission to his fathers order and a full assurance that hee shall finde fauour at his Fathers hands and all these as it were bedewed with the teares of his sorrowfull heart that hee had so grieuously offended so kinde and so louing a father And in all these points doe appeare vnto vs the comfortable promises and doctrine of the Gospell so that vnto this second mourning begunne thus vpon the due consideration of the lewdnesse of his life on the one part and the goodnesse of the person against whom he had offended on the other part it appeareth that there was annexed an assured hope to obtaine remission of his fault at his fathers hands a receiuing againe into fauour and a comfort and helpe vnto him in these his miseries otherwise surely he would neuer thus haue reasoned with himselfe as hee did bringing his reason from the good estate of his fathers seruants to confirme in himselfe the hope of his owne neither would hee haue beene so resolute to haue returned to his fathers house and in such manner to haue humbled himselfe and confessed his fault had there not beene in him a great confidence that he should be againe receiued I might hereunto adde the example of Mary Magdalen who no doubt mourned and yet had a hope of remission and therewithall a ioy and therefore was bold to come vnto Christ but for breuities cause I will not stand heereupon Here I would not haue the sorrowfull soule to bee ouer-captious and to take all things in the worst part For when I say that there is a ioy a peace and a faith attending vpon this godly sorrow I would not haue him therefore thinke that it is alwaies felt in manifest and open motion And therefore because hee findeth it not so cheerefull in himselfe that therefore his sorrow is but hypocriticall and counterfeit For you must vnderstand that this ioy peace and faith as it oftentimes falleth out are not at the first easily perceiued and that because the eyes of our mindes are often so dimmed and dazled with the excesse of sorrow and mourning that wee cannot see perceiue them as otherwise wee might and yet for all this the truth of the same is still abiding remaining in vs as may very well be gathered euen by those weak and feeble motions which proceed therefrom Feeble I say in our sight and iudgement but otherwise in themselues strong and mightie This is proued vnto vs by the example of Peter who no doubt by the inward testimony of the Spirit did indeed know assuredly that his sinne committed in denying his Master should be remitted and forgiuen him and yet hee is said to haue sorrowed very greatly Math. 26. for he departed from amongst the High Priests seruants and to weepe bitterly But it is more plainely proued in Dauid who hauing receiued before a warrant from God himselfe by the mouth of the Prophet Nathan that his sinne was pardoned yet he afterward grew to such excessiue mourning in regard of his sinne as appeareth Psal 51. So that it seemed hee had almost forgotten this promise of forgiuenesse and therefore hee very earnestly cryeth out and prayeth vnto God that hee would wash away his sinnes Not that Dduid wanted faith or were vtterly in this his sorrowing depriued of that peace and ioy I spake of but because his mourning being so excessiue and the euidence of faith for the time was so feeble in regard of his sinne whereupon he continually fixed his eyes that hee felt not these things in such measure and perfection as hee desired or rather seemed to feele them not at all And therefore hee desireth God that hee would restore the Spirit of comfort as though all comfort had forsaken him and as though hee had felt no ioy and peace in regard of pardon and remission And yet no doubt all this while hee had a faith hee had a ioy included in him as it appeareth after in the same Psalme For hee could scarce vtter fiue verses more but it burst out in open confession of his mouth A contrite and a broken heart thou wilt not despise as who would say I am broken sad and sorrowfull but yet I haue a stedfast hope and a full assurance of thy fauour for such broken and mourning hearts thou wilt not despise and cast away but wilt be gracious and good vnto them yea and though hee seemed not to feele it before yet hee was not able now to conceale it any longer no not when hee was in the greatest combat and struggling and contending with his sinnes For it plainely appeareth that hee had accesse to GOD and to the Throne of Grace which the Apostle Rom. 5. maketh to bee the effect of faith Secondly hee was withall perswaded both of GODS power and willingnesse to forgiue and pardon him for hee looked vpon the multitude of his compassions These things as we see are found to bee in the godly in their sorrowing for sinne but it is not so with the wicked for they in their sorrow in stead of comming to God doe flee from him in stead of hope and assurance of mercy and forgiuenesse haue still iudgement feare and dread before their eyes perswading themselues that their sinnes are so great and many that God cannot and so filthy that hee will not remit and forgiue them CHAP. XI An admonition to the sorrowfull soule THese things being rightly considered I would wish the sorrowfull soule not to be so rash and peremptory in his conceit as though euery thing is no sooner borne but is straightway of necessitie brought to perfection But learne to qualifie and allay these his hasty censures at the doings of the Husbandman and vse him as his Schoole-master in this case to teach him a profitable lesson The Husbandman when he hath toyled greatly in dressing his land in casting his seed into the ground doth not see his corne presently eared yet doth hee nothing mis-doubt the increase
thereof For if he see it but chitted in the groūd he resteth patiently for the time contented expecting and looking for a happie and a plentifull haruest in due time to follow vpon his labours So thou although at the first thou findest such a small growth of these graces of God in thee yet despayre not For if they bee as yet but chitted and doe appeare in thine eyes very small stay the time with patience and assure thy selfe that the Lord in his time will giue a further blessing And what if thy peace thy ioy and comfort be not growne to such perfection yet if thou findest in thy selfe in these extremities that thou canst but looke so vpon the graces and mercies of God as such as may be bestowed vpon thee hereafter though as yet thou canst not resolue thy selfe by reason of thy frailty that they are imparted to thee and withall doest finde a boldnes in thy selfe to appeare before his presence and to approch and draw neere vnto the Throne of Grace to cry and call for them though it bee with shamefastnes as confounded in thy selfe yet this little shew of faith that so quickly voideth and vanisheth out of thy sight as a thing of nothing is a certaine argument that That thy sorrow and mourning was not altogether void of faith in expectation of the remission and forgiuenes of thy sinnes Obiect But here some perhaps will obiect and say that euen the Reprobates also come to God and are bold to craue remission and forgiuenes of their sinnes as often as they say but the Lords Prayer which with many of them is full oft and euery day Answ Whereunto may be answered Esay 29.13 that this is not to come and approch to God for though with their mouth they draw neere and honour God with their lips yet their hearts are farre away Neither doe their prayers howsoeuer they make an outward shew proceede from any good affection of the heart as hauing a desire and longing to obtaine the thing which they pray for but onely are hypocritically vsed for a shew and fashions sake and therefore doth not in truth deserue the name of Prayer since it is onely outwardlabour of the lips For hee that draweth neere to God as he ought to doe must doe it with a true heart Heb. 10.22 as witnesseth the Apostle Heb. 10.22 In which sort all they doe which are throughly broken vnder sinne in their heart doe loath it are weary of it desire to be released and freed from it and therefore doe earnestly pray to haue it pardoned thinking nothing to them so ioyfull as to be deliuered from the bondage thereof As for the other concerning whom this obiection is made although they can make a great show of sorrow for their sins that they pray to God for forgiuenes of the same and that for the same cause they doe present themselues before the Maiesty of God yet for that they doe not come with a true heart doe not in heart detest their sinne but take a delight and pleasure therein and still couet to frequent and vse that euill which in their words and mouth they make a show to be deliuered from it cannot bee said that they come to the Lord neither that they can obtaine any thing by this their lip-laboured prayers sauouring onely of hypocrisie and not of truth CHAP. XII Of lothing of sinne the second Marke of Repentance THe second thing Marke 2. which I set for a marke of true Repentance is an hearty and inward hatred and lothing of sinne not onely in that it is simply a cause of iudgement but especially in that it is an offence against God that is so gracious and so louing a Father This hatred is not to be numbred amongst the workes and fruits of the flesh and so prohibited and forbidden vnto man but it is to be iustly accounted among the fruits of the Spirit and giuen in charge commandement vnto men and may very well be called a godly hatred for that hereby our loue to God is to be shewed forth and proued according to the saying Yee that loue the Lord hate euill Example of this hatred we may haue in the Prophet Dauid Psa 119.113 affirming that he hated vaine inuentions Psal 119.113 but loued the Law of the Lord and againe 163. I hate fals-hood and abhorre it And to proue that this hatred ought to be in vs both in regard of the filthinesse of the sinne which wee haue committed and also in respect and regard of God against whom wee haue sinned Psal 51. looke to the doings of the same Dauid Psal 51. who in that mournfull Psalme song of true Repentance of all other things maketh least mention of iudgement but to shew how he was affected in his mourning what it was that he principally respected in his suit he cryeth out vnto the Lord that hee would wash him throughly from his iniquities and cleanse him from his sinne c. So that it was not so much now the Iudgement against sinne as the very filthinesse thereof and the maiestie of the Person against whom hee had transgressed that did driue Dauid into this sadnes and heauinesse expressed in the same Psalm as euidently appeareth by his earnest iteration therein vsed With this hatred and detestation of sinne is ioyned a desire and longing to bee deliuered and released from the burden and bondage therof as appeareth by the feruent hearty and earnest prayers and the deepe sighs and gronings which the repentant sinner often maketh powreth out in regard thereof Of this we haue also example in the same King Dauid Mary Magdalen yea and the poore Publicane Luke 18. Luke 18. vnto whom wee may in mine opinion very well ioyn for examples cause Peters auditors Act. 2. who hearing Peters Apology Act 2. and besides by what strong Reasons brought out of the Scriptures hee had proned that Iesus whom they had crucified to be the true promised Messiah appointed of his heauenly Father to be the Deliuerer and Sauiour of his people cryed out vnto Peter and his fellow Apostles saying Men and Brethren what shall wee doe By this their Petition in pitifull manner powred forth giuing an euident Testimony that they were so desirous and had such an earnest longing to be deliuered as that they were ready and willing to take any lawfull course were it neuer so painfull so that they might obtain their desire yea they seemed to think it very long before they heard it This is proued vnto vs also euen by the example of the Apostle Paul who most earnestly prayed and besought the Lord against his imperfections and pricke of his flesh Moreouer with this hatred is also to be ioyned a shame and confusion in the persons repentant because of sinne and that not onely in respect of Man for so the very Hypocrites are ashamed of their sinnes and therefore seeke by all meanes possible to hide and
3. He must not so much consider the greatnes of the measure as the truth of his repentance that with good aduice what the thing is wherat we do ayme and which we labour especially to search after and to finde out in this tryall and examination for euen in this point also there is oftentimes errour found by reason whereof amongst men there ariseth no small inconuenience The thing therefore that herein we are to haue a speciall eye vnto is not the great measure and quantitie but rather the truth of repentance For although it bee neuer so slender and weake in our conceit yet if it bee true and from the heart we shall thereby finde euen in the middest of sorrow sufficient cause of great and exceeding comfort It may be that the Spirit sometime may appeare vnto vs to be as ye would say but very weake in working And faith also may seeme to be faint and feeble in shewing forth the fruits of true repentance in such aboundant and plentifull manner as thou haply doest dreame of yet doth not this let any thing at all but that both thy faith and thy repentance may be true and therefore such whereupon thou mayst settle and ground thy selfe and whereby thou mayst assure thy selfe that thou art the child of God And if his child then surely freed from condemnation and made an heyre euen a coheyre with Christ our head of euerlasting glory For GOD is so farre from reiecting and casting off such small and slender beginnings that he is rather giuen to nourish and increase the same in his children Esay 42.3 The brused Reede he will not breake Mat. 12.20 and the smoking Flaxe he will not quench And therefore if thou findest neuer so great imperfections in this thy repentance so that it seemeth to be crazed like a broken Reede and almost extinguished as the Flaxe that doth but sinoke yet herein is there no cause of discomfort First for that as faith so likewise true repentance is the gift of God who is not to bee prescribed and appointed in what mcasure hee should giue the same to euery one and secondly for that it pleaseth him to bee so gracious and fauourable as to accept these imperfections in good part at thy hands for the which thou art not onely to be thankefull to him at all times but hast also a reason offered thee He must consider what he is by nature and know that he shall neuer be free from imperfections whilest he liueth here to moue thee continually to pray to God for the good increase of these his gifts in thee Fourthly thou art to consider diligently with thy selfe and to looke well vpon thine own estate I meane what thou art of thy selfe and by nature which if thou doe thou shalt surely finde that thou art one of Adams brood one that hast sucked corruptions Psal 51.5 and that in great measure from the brests of thy first Parents as well as other For not onely thy life Psal 51.1 but also thy Conception and Birth will be found and proued to be in sinne Since then that thou art a man and therefore by nature subiect to all kinde of infirmities as well as others during the time of thy continuance in this corrupted Tabernacle doe not deceiue thy selfe but be thou assured that thy flesh will neuer giue ouer but still will be found to bee a flesh that is a rebellious and a grieuous enemy continually rebelling contending and striuing against the Spirit vntill such time as it shall by Gods appointment either receiue the stroke of death to subdue it and put an end to the rebellions thereof Or that wonderfull and sudden change be made at the last day 1. Cor. 15.53 When this corruptible shall put on incorruption this vile body shall be changed that it may be fashioned like vnto the glorious bodie of Christ Since now the state standeth so with thee thou art to make none other reckoning but that thou must and shalt of necessitie finde although it be to thy great griefe many infirmities and imperfections in thy flesh so long as thou shalt haue thine abode here on earth as well as others Yet can it not therefore bee therupon inferred and concluded that the same imperfections should exclude thee from the couenant of grace and shut thee out from the number of Gods elected children Nay it is so farre off from working or compassing this euill vnto thee that I may say vnto thee with the Apostle Rom. 5.20 Where sinne abounded there grace abounded much more So that as no doubt vpon thy true repentance thou shalt easily finde the further that thy sinne extendeth it selfe as thou supposest to thy condemnation the further also this mercy and grace of God doth stretch forth it selfe in giuing remission of thy sinne to thy saluation But here beware and take heed of Satan lest hee deceiue thee by bringing thee into this vaine and wicked conceit as though this remistion were due vnto thee by merit of thy workes when as it is onely of Grace For of this bee thou assured that if thou haddest neuer so great a measure of vprightnes and integritie if thou liuedst neuer so holily if thou leadest as pure a life as euer did any of the faithfull seruants of God that haue beene since the fall of Adam Christ Iesus onely excepted yet as those faithfull seruants could neuer finde saluation in their owne deeds but did cleane forsake themselues and cleaue fast to the grace and mercy of God So thou also although thou seeke it shalt neuer finde saluation in thine owne workes merits thereof but must be content with the godly to renounce thy selfe and leane fast to the grace of God in Christ in whom surely thou must seeke it in seeking thou shalt finde it and finding thou shalt doubtlesse possesse it Quest Whereunto then wilt thou say doe serue the fruits of Repentance Answ No doubt to very good and comfortable purpose For these said fruits are as Signes and Seales to testifie they are no causes to procure and effect saluation and life vnto thee Quest But thou wilt say againe Seeing the case is thus it is no matter how I line and how I doe here behaue my selfe Answ God forbid that any such motion should euer creepe into the hearts of Gods Elect or that any man should hereby take occasion to become secure and carelesse to shew forth his Christian duty For though in our selues wee cannot indeede finde any possibilitie to deserue life but possibilitie too much to merit death yet are wee bound to exercise our selues in these fruits for these causes following First The first cause of shewing godly lise for that God himselfe commandeth it in wonderfull many places of the Scriptures Secondly that thereby his glory might be manifested Mat. 5.16 Thirdly 2.3 Causes for that by them man is in his conscience assured of his Election and Vocation
all other ends wherevnto God appointeth them in his wisedome that is that by them we might be humbled also taught to distrust our owne power abilitie and driuen from al trust and confidence in our selues and in our merits and to force vs wholly and altogether to rely and rest our selues vpon the grace and mercy of God promised in Christ Iesus So that whensoeuer Satan goeth about by reason of them to perswade vs vnto despaire wee see how hee striueth to subuert and ouerturne all and teacheth vs to abuse these things to a contrary purpose and to gather despaire of that which God vseth in some sort to teach vs faith viz. that failing in our selues wee might haue faith in Christ And finding our selues so vnable to performe the Law and purchase life wee might the more earnestly haue recourse vnto that sure Anchor of our hope which is Christ Iesus 1. Cor. 1.30 whom the Father hath made to be vnto vs wisdome and righteousnesse and sanctification and redemption Eighthly vnto all these adde and annex as a daily and continuall companion He must pray continually against these tentations feruent and earnest prayer against these tentations of Satan the World and the Flesh that it would please the Lord in his good pleasure to rebate the measure of these so dangerous tentations make thee strong to withstand them and to restore thee againe vnto that inward comfort and comfortable feeling of his Spirit working in thee And finally with this prayer haue patience also He must wait the Lords leisure to expect his leisure and stay the time till he shall thinke it most conuenient to grant and performe thy suits assuring thy selfe that as I haue sayd before whatsoeuer shall bee most behoouefull for his glory first and then for the help and case of thy necessity in due time shall be accomplished and fulfilled CHAP. XV. Against afflictions and outward euents AS the outward things which happen vnto vs both in our bodies name and goods and other externall accidents in this present life are infinite if we should grow into particulars so the comforts also prouided against the same in Scriptures are exceeding great and many Insomuch that it is an hard matter to know where to begin to recount the same and yet casier by much to beginne then to make an end But in those things whereof wee are to intreat that they may be fit and appliable for our present purpose and cause we haue in hand it is very necessary to consider how the broken and afflicted conscience vseth these afflictions as a matter of great discomfort and vpon what ground especially his despairing conclusions do take their force And that I finde to bee in these two things The first is from the originall of these afflictions which this person afflicted falsly thinketh and indgeth to bee the anger and wrath of God conceiued against him vpon this false ground inferring and that very peremptorily that hee is without the loue and fauour of God and therefore none of his elected children The second is brought from the misconsiruction of the nature and properties of these afflictions thinking them to bee iudgements and punishments onely incident and befalling to the wicked wheras they are very commonly found to bee rather corrections and chastizements inflicted and laid oftentimes euen vpon Gods best and dearest children and that not for their euill in any respect but onely for their good Now to help them forward in these two points through Satans subtilty there do concur also the continuance exceeding measure of the afflictions which hee vseth as a violent streame to driue him forward in the former misconceits The reason is because as hee supposeth or as hee can see there is none of Gods children that doe equall and match him in the extremities of these his miseries Or else because hee iudgeth and taketh this which indeed is not to bee a difference betwixt the troubles of the Righteous and iudgements of the Reprobate I meane the greatnesse and the long continuance of the afftictions For the better satisfying of such persons and for the reformation of this their corrupted opinions and iudgements I purpose to obserue and keepe this course and order First to shew and prooue that the originall of the afflictions layd vpon Gods children is not hatred in God but his loue towards those that are afflicted Secondly that the same afflictions are such as both doe and of necessity must befall the children of God Thirdly that there are no afflictions wherein we haue not some of Gods children in former times that haue tasted as deepo thereof as we doe now Fourthly that the greatnesse and continuance of miseries is not a difference betwixt the iudgements of Reprobates in this life and the corrections of God inflicted on his Chosen And lastly I purpose to adde certaine seuerall comforts out of the booke of God against this so dangerous a temptation CHAP. XVI Of the first position and the obiections a-against the same COncerning the first I affirme 1. God afflicteth not his children in hatred but in loue as appeareth 1. By his moderating the same that if the witnes of the word of truth were vtterly wanting in this respect yet the very considerations of afflictions if they be duly made would inferre no lesse then I haue already set downe viz. that it is not of hatred but loue that moueth God especially thus and in this sort to deale with his dcarest children For first see and consider I pray you is there stay in wrath and hatred especially where lustice may take place and beare it out Would God thus moderate afflictions as hee doth and in such gentle measure on vs as he doth if he did hate vs Would he be thus chary and carefull as he is not to quench the small beginnings and spring of our faith and confidence and of our hope in him Or if it were in hatred and not in loue and fauour towards vs might hee or would hee not rather cut and breake asunder the very cable of our trust and affiance that so wee might vtterly perish and be consumed with Cain Iedas Inlian and such others How soeuer you doe iudge yet surely I suppose and thinke that if Hatred were Moder atrix in afflictions which God layeth vpon his seruants that this would then bee the fruit that should follow thereon euen vtter desolation and destruction and that of Gods children which to thinke of God God grant to bee farre from vs. Secondly if Gods corrections were as you would haue them such an argument and a token of hatred to bee in him By his afflicting them on his deareft seruants shall we thinke that he would euer haue inflicted the same vpon his deare and faithfull seruants whom hee so entirely loued as is in the Scriptures sufficiently recorded I beleeue surely that he would not For doubtlesse whom God hath once loued hee can neuer be sayd to hate
loue that is of God For this is the very stamp of the Spirit which otherwise in other places is called our Regeneration and this is the testimony and witnesse that it giueth Wherefore that wee may now the better see and vnderstand how this Spirit of God in this sort doth witnesse and giue testimony with our Spirits of nor adoption into the number and fellowship of the children of God I think it good that we proceed a little further in the Apostles similitude This phrase and manner of speaking is drawn from the manner of men vsed for confirmation of contracts and bargaines made who hauing in speech concluded vpon their couenants straightway cause the same to bee first written and ingrossed and after their seales to bee to the same annexed to witnesse and assure both the truth of the bargaine and also the performance thereof So that the very print and impression abiding still in the wax is a sufficient witnesse that those writings are his act and deede whose seale is there annexed and that therfore also he will in truth surely performe the couenants therein contained Now for a further explanation hereof and to apply this according to the seuerall circumstances to our present purpose it is diligently to bee obserued and noted that the couenants or matter of the writings betwixt God and his Children are the promises of Grace in Christ through faith comprised in the Gospel These sayd promises are written and ingrossed in the tables of euery faithfull mans heart according to that saying I will write my lawes in their hearts Ier. 31.33 And this writing is when as by faith we doe apprehend the same Whereupon as is aforesayd our heart and conscience doth witnesse to vs that they doe belong vnto vs and that we are the sonnes of God Then together with this also commeth the seale and witnesse of the Spirit of God bearing witnesse as I haue sayd with our Spirit also of the truth heereof by setting his stamp and seale vpon our soules and harts wherin as in tables these couenants were written confirming most effectually and assuring vs that wee are indeede of the number of those in whom these promises shall be fulfilled that we are elect of God and such as are ordained vnto eternall life because this image and impression of the Spirit is giuen and imparted vnto none but those onely that are in the number of Gods adopted children See therefore I pray thee now in what manner the Spirit of God doth witnesse and seale vnto thee that thou art one of Gods Elect euen by setting ingrauing vpon vs such a stamp marke and impression as is onely proper and pecuilar vnto those that shall bee saued So that we seeing and beholding this within our selues are thereby to our exceeding comfort assured and confirmed that we are Gods Children and therefore also heires and co-heires with Christ of eternall life Rom. 8.17 Of this testimony then we are not in any wise to doubt but to account it vnto vs most sure and certaine for that it hath the Spirit of truth to bee the author of it which Spirit alwaies speaketh truth and nothing but truth And so much the rather also should wee haue in vs this assurance because this is applied euen vnto our hearts and Spirits and that with such efficacy and force as that it crieth that is to say it causeth vs in sight and feeling of the same to cry and call vpon our God by the louing and comfortable name of Father So that if the testimony of thine owne Spirit cannot content or suffice thee in this poynt but that thou doest desire to haue a further witnesse of thine election See if in thine heart thou canst finde this seale and impression this witnesse of the Spirit If thou canst this also will testifie with thy Spirit that thou art an elected Childe of God CHAP. XXX Of the third Argument whereby the certainety of a mans election is proued THE third Argument for the proofe of this Doctrine concerning Mans Election and the knowledge assurance thereof is brought from the notable effects and fruits following vpon our Regeneration in the course and race of our life For these also do witnesse and approue vnto vs our election as may very well be gathered by the words of the Apostle saying Rom. 8.1 There is no condemnation saith hee vnto them that are in Christ Iesus that walke not after the flesh but after the Spirit Who are they that walke not after the flesh but after the Spirit but euen they that shew forth the fruits of Regeneration by newnesse that is sanctuy and righteousnesse of life And what is it to bee free from condemnation but to bee one that shall in the end be saued And who are those that shall bee saued but onely they which before all times were hereunto elect and ordained This also is prooued effectually by the Apostle Peter who exhorting vs vnto these fruits willeth vs to ioyne vertue with faith with vertue knowledge 2. Pet. 1.5 6 7 8 9 10. with knowledge temperance with temperance patience and with patience godlinesse c. And after in the tenth verse for a conclusion hee addeth Wherefore brethren giue rather diligence to make your calling and election sure for if ye do these things ye shall neuer fall Now how is our election made sure by our workes but because that these good workes and gifts of the Spirit do certifie and assure vs that we are in the number of Gods Elect in that hee vouch safeth in this sort by his Spirit to worke in vs And the reason is because that f wee doe these things that is seeing God hath so farre communicated his Grace vnto vs no doubt hee that hath begun so good a worke in vs will continue and hold on still and that in such a manner that wee shall neuer fall To these let vs adde the testimonie of Christ Joh. 13.35 By this shall all men know that you are my Disciples if you haue loue one to another And the Apostle Iohn in his first Epistle 1. Ioh. 1.7 is pregnant to this effect If wee walke in the light as hee is in the light wee haue fellowship one with another and the bloud of Christ clenseth vs from all sinne 1. Ioh. 2.3 5. Againe Heereby are we sure that wee know him if wee keepe his commandements 1. Ioh. 3.14 Hee that keepeth his word in him is the loue of God perfect indeed hereby we know that we are in him And againe Wee know that wee are translated from death to life because wee loue the brethren c. Many such like places of Scriptures might bee brought tending to like effect and purpose so that as by the fruits the good or bad nature of the Tree is knowne so by thy workes as fruits thy condition and estate may be discerned For men doe not gather Grapes of Thornes Math. 7.16 nor Figges of
of the body and also the safety and saluation of the soule This loue is of that nature that it must shew forth it selfe euen to our enemtes and to their good and then much more to those that are members of the same body with vs according to that of the Apostle Do good vnto al men but speciully vnto thē which are of the houshold of Faith Gal. 6.10 Vnder these two kindes of Christian loue as we may see is contained the whole work of our sanctification which is all in faith I meane the true saith which purifyeth and clenseth our harts and from this faith issueth and floweth as from a plentifull fountaine Act. 15.9 into all the parts and members of the body holding and containing them vvithin the bounds and lists of their seuerall duties So that in shewing forth the fruits of this purification in the deeds of loue both towards God and towards our neighbour we are said to walke according to the Spirit which being once discerned and knowne we haue then a most sure argument of the truth of faith Rom. 8.1 For there is no condemnation to them that walke not after the flesh but after the Spirit And who are they that shall thus be saued and shall not enter into condemnation but they that doe beleeue As appeareth by the words of Christ himselfe Joh. 5.24 saying Hee that heareth my Word and beleeueth in him that sent mee hath euerlasting life shall not come into condemnation but hath passed from death to life And againe God so loued the world that hee hath giuen his onely begotten Sonne Iohn 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life Seeing now that the Children of God haue these so many and so excellent fruits and effects as markes and tokens to teach and instruct them in the truth of faith and as guides to lead and direct them in the iudgement of their Faith they may very well conclude to their great comfort both that their faith is in very deede a true liuely and iustifying faeith and that therefore their election is doubtlesse certaine an I sure whatsoeuer the enemies of this doctrine will seeme to obiect to the contrarie CHAP. XXXIII How the faithfull shall know that they haue the Spirit of Adoption THese things being in this manner set downe for the better quieting of the troubled conscience it now remaineth that as we haue occupyed our selues in poynting out the markes of a true liuely faith so likewise we take some paines to syft out and try also how the seruants of God his faithfull and elect children may discerne and know that they haue that testifying Spirit of Adoption whereof the Apostle speaketh Rom. 8.16 that giueth that plaine and euident testimonie vnto their spirits that they are the sons of God For the wicked and reprobates in some sort may be partakers of the Holy Ghost and therefore it seemeth that the Elect in this point may bee easily deceiued and mistake this their witnesse Two things here by the way wee must take good heed of First That although the Reprobates as I haue said may in some sort bee partakers of the Holy Ghost and as shall bee after more plainly shewed yet that we do not suppose or thinke that they can in any wise bee partakers of the same holy Spirit as it is the Spirit of Adoption For in this manner and in this respect it is imparted to the Elect of God onely and to none other For as many as are led by this Spirit Rom. 8.14.2 they are the sonnes of God Secondly that wee do not imagine this Spirit of Adoption to be distinct in substance and essence from that whereof the wicked are partakers as though it had a diuers nature but that the onely difference is in the manner of operation or to speake more plainely in the manner of distributing and diuiding his gifts amongst men And according to this operation or distribution there are diuers names ascribed vnto him in the Scriptures and yet the Spirit is but one and the same still As for an example when this Spirit effecteth wisedome in any it is called the Spirit of Wisedome when hee doth effect peace and ioy hee is called the Spirit of peace and ioy When hee worketh this witnesse of Adoption in any it is called the Spirit of Adoption And on the other part when hee putteth feare and terrour into any hee is called the Spirit of bondage The truth hereof is proued by the words of the Apostle Paul affirming that there are diner sities of gifts 1. Cor. 12.8 c. but the same Spirit For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit and to another is giuen faith by the same Spirit and to another the gifts of healing by the same Spirit and to another the operations of great workes and to another Prophecie and to another the discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues and all these things worketh euen the selfe same Spirit distributing to euery man seuerally as hee will So that in nature and essence it is the same Spirit that worketh in the distribution of all these gifts both to the Elect and also Reprobates although the persons in whom hee worketh bee as I haue said found to be diuers Seeing then that the case standeth so that euen the Reprobates are partakers of the Holy Ghost in that the gifts of the Holy Ghost in some part are giuen and imparted vnto them I thinke it very expedient for the remouing of all doubts which may arise concerning this mine assertion First to shew in what manner this Spirit is and doth thus diuersly worke in the one and in the other in the Elect and in the Reprobate And seeondly what are the true markes and tokens whereby the Spirit of Adoption may bee discerned As touching the first it is be considered that the Spirit being in essence very God and therefore infinite and incomprehensible cannot be said to be contained in any thing but filleth heauen earth And therefore when it is said that hee is in any it is to be vnderstood that hee is in them by his working and operation And this manner of his being in them is after two sorts either naturall or else supernaturall Naturall I call that which exceedeth not the course and reach of mans nature And this is such as toucheth and concerncth the beeing onely and in this sense the Spirit may bee said to bee in the very senselesse creatures and to haue his working and operation in them For by this Spirit of God it is that euery thing is and hath his being and by the same Spirit it is preserued and maintained Or else it is such as concerneth things sensible and indued with life sense and motion and thus it is imparted vnto the very dumbe
of God in our hearts and soules that was marred and defaced so greatly by the fali of Adam This Image or impression is easily knowne and discerned from the counterfeit and outward shew of hypocrites whose sanctity and deuotion is onely outward Glorious indeed they appeare in the outward shew like painted Sepulchres but if they looke inwardly vnto the heart there is nothing to bee found but rottennesse and corruption So that it may easily bee there seene that the ruines of old Adam are not yet againe repaired in them Look therefore I would aduise thee not vnto the outward appearance bee it neuer so glorious and goodly but looke into thy soule the inward part and looke so neere as thou canst into euery corner thereof and see if thou canst finde the rubbish of Adams fall to bee in some sort swept and cast out and the image of GOD in holinesse and righteousnesse to bee in some measure renewed and imprinted againe vpon thee Which if thou canst see and perceiue then assure thy selfe that this Testimony is in deede the vndoubted and infallible Wunesse and Testimony of this Spirit of Adoption Thirdly thou maist know and discerne it by the constancie and certainety of the testimony that it giueth For it is not like the wauering vnstedfast flash of hypocrites which think maruellous well of themselues slattering and perswading themselues for a time in a blind conceit that they are in the number of GODS Elect but cannot grow indeed to any continuall or certaine resolution therein But this Spirit if it haue liberty to speake and be attentiuely hearkened vnto yeeldeth forth a full and a settled perswasion of the truth of our Election in Christ I say if it haue liberty to speake and be attentiuely heard for that it oftentimes falleth out with the faithfull that though they haue this certaine Witnesse within them yet the Flesh sometime getting the head and mastry ouer the Spirit in them will not suffer it to speake so plainely as it would And they also being thereupon troubled with this frailty which they finde in themselues do often fall into many wauering and doubting thoughts while they do not listen attentiuely vnto this witnesse of the Spirit that now seemeth to speake more coldly and with a lower and lesse audible voice vnto their soules then heretofore For certaine it is that though the Spirit doth alwaies witnesse and giueth also a most certaine and constant Witnesse for it is the Spirit of Truth yet it is not alwaies in the like measure to the discerning of our soules but sometime more euidently and sometime lesse yea and that sometime also so obscurely as that the children of God whiles they are too much busied otherwaies in hearkening vnto the suggestions of Satan the World and the Flesh they doe seeme as though they heard it not at all Wherefore if thou hast once felt and found this testimony of the Spirit in thee let it suffice thee and be therewith content his testimony once giuen is of great force for that as I haue said hee cannot lye Therefore I say if at any time it hath witnessed the same vnto thee seale it vp for a most certaine truth For the Spirit of God which leadeth vs to all truth speaketh nothing but Truth hath spoken it And although now it seeme to waxe so cold in giuing euidence yet if it doe but whisper nay if it doe as you would say but breathe within thee that is giue neuer so secret and small a Testimony yet doe not thou misdoubt it for euen this is as sure as a thousand other clamorous and lowd witnesses to confirme the truth of thine Election And bee further assured of this that thou canst not in any wise reiect this testimonie though it seeme in thine eyes but simple and slender without exceeding iniury offered vnto the Spirit of Truth Fourthly in the manner also of the effecting this certaine Witnesse and Testimonie thou maist discerne it to bee the testimonie of this Spirit of Regeneration and Adoption for it is wholly and fully in the Death and Passion of Christ euen by by assuring thy soule and conscience that Christ with all his benefits is thine and that in and through him and him alone thou art become the adopted Childe of God and heire of euerlasting glorie Now whereas by thy question moued thou seemest to doubt of the truth of this testimony whether it bee of the Holy Ghost or not I answer further Is it any thing likely that Satan would euer perswade any man of this assurance of such incomparable benefits as Christ by his Death hath purchased for his Elect Would he euer perswade men that in Christ we are made the adopted Children of God No I assure you that is farre from Satans purpose he knoweth that this kinde of doctrine serueth not to aduance but vtterly to ouerthrow his kingdome and therefore laboureth what he may to suppresse the publike preaching of the Gospell that this kind of doctrine should bee hid from the knowledge of men so farre is he off from furthering of the inward application of the same vnto the comfort of our soules wherein the vertue of Christ his death consisteth Therefore if at any time the hypocrites do flatter and perswade themselues in their election it is not wholly alone and principally in Christ from his death Passion that this perswasion ariseth but vpon some other good liking cockering affection that they haue vnto their fayned and hypocriticall deuotion while they take such slight and slender tryall and examination of themselues Finally this Witnesse may bee knowne by two notable and excellent effects attendant and waiting vpon the same First that the Spirit doth hereby shead abroad in our hearts Rom. 5.5 the loue of God towards vs in Christ Iesus for it maketh vs to haue a certaine sense and feeling of the loue and fauour of God towards vs. Secondly vpon this followeth another effect and that is that vpon this sense of loue and sheading of his tender mercy in our hearts to the taste and feeling of our soules it causeth vs withall to cry and call vpon him by the name of Father for now when wee thus feele his loue and mercy whether wee cast our eyes downeward vpon our selues or vpward vpon the face of God in Christ wee see and behold him still as a gracious louing mercifull and compassionate Father reconciled to vs by and through Christ and our selues to bee his adopted sons and children whom hee in his eternall purpose in grace and mercy hath selected and ordained vnto life and that by and through the same our Sauiour Iesus Christ his deare Sonne Hitherto of the witnesse of the Spirit Let vs now come to the outward fruits of our Regeneration CHAP. XXXV Of the outward fruits of Regeneration HYpocrites aswell as the Regenerate haue in outward shew many good deeds wherby they gaine to themselues no small praise and commendation of deuotion and