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
able to succour those that are tempted So this our Authour in that hee was himselfe afflicted in spirit and troubled in conscience through the suggestions of Satan and the temptations of the Deuill doubtlesse hee was inabled thereby as well out of his more vigilant and carefull obseruation of Satans practices as the sense and feeling of his owne extremities the better to discerne and discouer his Wiles and Stratagemes neither so alone but withall to apply vnto himselfe and to prescribe to others such comforts and remedies as out of his owne experience hee found to yeeld most ease and helpe And thus good Reader to detaine thee no longer from the perusall of the same beseeching the Lord to blesse it vnto thee I cease and shall euer rest Thine in the Lord Iesus I. M. The Contents of the seuerall CHAPTERS CHAP. I. OF the extremities and griefes of a troubled conscience FOL 1 CHAP. II. Wherein is contained the principall causes of a troubled conscience FOL 12 CHAP. III. Of the second or Assistant causes of a troubled conscience FOL 23 CHAP. IIII. A Cordiall against the assault of sinne FOL 28 CHAP. V. Soueraigne remedies against the wound of sin FOL 41 CHAP. VI. Against the assault of the weaknesse and want of faith FOL 60 CHAP. VII Of speciall things in mans conuersion FOL 81 CHAP. VIII Of another person troubled with the doubt of faith FOL 101 CHAP. IX Against the assault of the weaknes of repentance FOL 123 CHAP. X. Of the markes of true Repentance FOL 127 CHAP. XI An Admonition to the sorrowfull soule FOL 141 CHAP. XII Of loathing of sin the second marke of repentance FOL 145 CHAP. XIII Of the application of the former things to the comfort of the sorrowfull soule FOL 153 CHAP. XIIII How the man disquieted in conscience should in the same behaue himselfe FOL 168 CHAP. XV. Against afflictions and outward euents FOL 188 CHAP. XVI Of the first Position and the Obiections against the same FOL 119 CHAP. XVII Satans obiection against the former doctrine answered FOL 204 CHAP. XVIII Of the second Position and the Obiections against the doctrine thereof FOL 214 CHAP. XIX Satans Obiection against necessitie of afflictions ouerthrowne FOL 128 CHAP. XX. Other Obiections of Satan against the former doctrine confuted FOL 243 CHAP. XXI Of the third Position FOL 251 CHAP. XXII Of the fourth Position FOL 269 CHAP. XXIII Of the fift Position FOL 292 CHAP. XXIIII Against the feare of death and vnwillingnesse to die FOL 301 CHAP. XXV Of the first part of the preparation vnto death FOL 316 CHAP. XXVI Of the second part of the preparation vnto death FOL 326 CHAP. XXVII Of the preparation concerning the time of sicknesse and death FOL 343 CHAP. XXVIII That the Elect in time bee assured of their Election and how FOL 352 CHAP. XXIX Of the second Argument whereby the certainety of a mans election is proued FOL 359 CHAP. XXX Of the third Argument whereby the certainty of mans Election is proued FOL 366 CHAP. XXXI Of the Obiections against this doctrine of Assurance and knowledge of our Election FOL 370 CHAP. XXXII Of the essects whereby the truth of faith may bee knowne FOL 379 CHAP. XXXIII How the faithfull shall know that they haue the Spirit of Adoption FOL 397 CHAP. XXXIIII Of the true markes whereby the Spirit of Adoption may be knowne FOL 405 CHAP. XXXV Of the outward fruits of Regeneration FOL 415 CHAP. XXXVI Of the second Obiection FOL 423 A SOVERAIGNE COMFORT FOR A TROVBLED Conscience CHAP. I. Of the extremities and griefes of a troubled conscience INfinite and intolerable for the time seeme the extremities of a troubled and distressed mind that is throughly humbled and abased by reason of sinne In so much that were it possible that all temporall griefes whatsoeuer and paines arising from bodily diseases No temporall griefes like the distresses of a troubled conscience might or could bee heaped vpon one and the selfe same person yet would they bee found too light to weigh in the ballance with these perplexed agonies For as all riuers runne into the sea and as the man that is indebted if once hee fall into pouerty is so farre from comfort that hee hath all his creditors ready to tread and presse him downe neuer ceasing vntill they haue brought him to the Gaole and prison So likewise is the troubled minde A troubled mind is a receptacle for all griefes a receptacle for all griefes the enemies therof viz. Sinne Sathan Death and Hell are continually rushing in vpon it and triumphing ouer it writ vpon writ to attach this silly troubled conscience and by force and violence to draw it to the seat of Iudgement The multitude of sinnes doe amaze it and the intolerable weight of iudgement and of the anger of God doe continually affright it Within nothing but a most infinite masse and confused Chaos of despairing thoughts and without euery obiect is so terrible and full of feares that all things seeme to haue ioyned hands and giuen consent to increase his griefes and adde vnto his woes and miseries Great no doubt was the griefe of the wife of Phineas who hearing that the Arke of God was taken 1. Sam. 4. Ely her father in law was dead and Phineas her husband slaine with extremity of anguish fell in trauell and in her paines deceased And how was Dauid perplexed when hearing of the death of Absolon 2. Sam. 18.33 hee withdrew himselfe into his chamber howling out weeping and saying O my sonne Absolon my sonne my sonne Absolon would to God I had died for thee O Absolon my sonne my sonne But alas what is the wife of Phineas and who is Dauid that they should bee set forth as patternes to expresse this agony and distresse of a troubled soule The losses from whence these sorrowes of Phineas his wife and King Dauid did rise are farre inferiour and how is it then possible that their dolors should bee equall It is not the losse of the Arke of God that troubleth them but the losse of heauen and of all the ioyes prepared for Gods elect children Not the death of Ely but the departure of God himselfe in whose presence is the fulnesse of ioy Psal 16.11 and at whose right hand are pleasures for euermore They see him frowne which was sometime fauourable him terrible from whom they receiued comfort and him a Iudge who sometime was a louing Father It is not the death of Phineas an earthly husband but the losse of Christ the Spirituall Spouse euen that Iesus which saueth his people from their sinnes and is the onely Mediator betwixt God and Man Neither is it the death of Absolon a sonne but of a soule then the which what can be to a man more precious No maruell then if it sometime fare with these as it doth with persons lunatike For what is it that the terror of Gods eternall wrath and iudgement except
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
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
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
and therefore howsoeuer others may gather fruit of your godly sayings yet you may by this surely know that no gaine doth thereby grow vnto me Answ Concerning the knowledge you ascribe vnto mee I protest that it is not for me presumptuously to pry into the heart of any it is beyond the skill of me or of any other this power is left or rather reserued onely to the Lord who knoweth the secrets of all mens hearts and the examination of euery mans conscience is in him whose the conscience is and in none other man Yet that we may the better come to the discouery of Satans subtill policy and that euen thou also aswell as others mayst gather fruit of that which hath beene before delinered in true in good and godly manner as thou confessest Let mee I pray thee by the way demand one question of thee that art thus distressed in soule still the former doctrin notwithstanding Tell mee I pray thee Why doest thou thus sigh Why doest thou thus lament and mourne Why is thy countenance so thrown downe Is it not for sinne committed I am perswaded that thou wilt not deny but affirme that it is so For els why doest thou cry out so much against thy sinne and so complaine of thy former wickednesses Thus farre now I take that wee doe agree both in thy mourning state and also in the originall cause thereof But yet thou wilt haply say Reply of the soule distressed I confesse it is for sinne indeed but in such manner as was the mourning of Iudas who is sayd to mourne and lament for his sinne committed in betraying his Master but it was without hope it was with despaire and in hypocrisie Answ Well then now commeth to be tried out what it is that maketh thee thus to iudge and giue so heauy a sentence and that vpon thine owne estate In the which triall I finde two things whereby thou art led as it were violently to this desperate iudgement One is the consideration of the time past for that of long time before thou hast led thy life in very loose and licentious manner wholly giuing thy selfe to the fulfilling of the damnable workes of the flesh neuer acquainting thy selfe with the excellent workes of the Spirit and so neuer haddest any feele of sin nor touch of conscience as thou supposest at all The other is the state present Because thou fee-lest not these former good things as yet to be entred into thy heart and to haue any place therein Obiect Touching the first thou wilt say that surely such lewdnesse and carelesse kinde of liuing could neuer befall the called of God that so long so lewdly and so carelesly they should passe away their time and spend all their dayes without all remorse and feeling as hitherto thou hast done Answ Heereunto I answer that the position standeth on a weake and feeble ground sauoureth onely of Satans sophistry and nothing of the Truth and therfore is no better to be deemed then a false and deceitfull principle whereby the Deuill goeth about to deceiue thee as hee hath done many others as shall anon appeare One of these two things must needs be found in thee that either thou hast had some tokens of faith and of the effectuall working of the Spirit of God at one time or other apparant in thee or els thou hast not had them at all Tell mee now Didst thou neuer finde as yet any tokens of the Spirit and of faith nor any signes of thy regeneration to shew forth themselues in thee If not I say then that it is no maruell to see the man of God that is as yet vnregenerate to drench himselfe so deepe in sinne For vntill hee feele these tokens in some part appearing in him it is manifest that in wicked and disordred course of life there is little or no difference at all to be found betwixt him and the reprobate And yet since the time and also the manner of Gods calling is as I haue sayd to vs so vncertaine and vnknowne I affirme that all this notwithstanding a man may in time be called and therefore hee is not so desperately to iudge of himselfe And againe if it so be that thou hast selt faith in her fruit more or lesse already working in thee and hast perceiued some signes of true Repentance heeretofore to haue shewed forth themselues in thee and yet thou art thus farre as appeareth by thy speeches fallen backe and relapsed yet can this thy fall bee no sufficient reason to draw thee to giue such a dreadfull doome of thine estate My reason is The gifts graces of God not alwaies alike seene because these gifts and graces of God are not alwayes seene in such an high and flourishing manner as men doe dreame after But as I haue sayd of faith that it doth sometimes ebbe and sometimes flow So I assirme of the fruits of faith also that they are sometimes more and sometimes lesse And as faith it selfe sometime groweth to be so weake and feeble that it sheweth not it selfe at all but seemeth to be as you would say euen dead and yet hath a hidden life still remaining in it So it is also with the fruits of faith And heereupon it is that wee read of diuers the seruants of God as Noah Lot Dauid Peter and others whose faith was sometime brought to so low an ebbe and the flesh and the powers thereof sometime in them preuailed so much and so mightily that if we respect their doings for the time they seemed to haue little or no sense and feeling of sinne at all but as men no whit regenerate did giue themselues ouer to committing of sinne and those most odious and abominable and without any respect did shew and behaue themselues as men secure and carelesse for the time Which time of their secure loose and sinfull manner of life I may iustly call the time of Gods desertion for that he did as it were withdraw from them the liuely and effectuall working and operation of his Spirit permitting Satan and the Flesh for a time to haue the soueraignty and dominion ouer them And for that the time also of this desertion as experience teacheth is not alike to all but in some is of shorter and in others of a longer continuance as the Lord in his wisdome shall appoint I therefore conclude that this sayd time of desertion may not bee any cause so hardly to iudge of the state of any Now whereas this decrease in some is so small Some misdoubt themselues without cause there being a continuall motion of the Spirit in them though they perceiue it not that there is a continuall motion of the Spirit to bee found in them though by want of due regard they often see it not but doubt and mistrust themselues in regard of their liues and in respect of some sinne that daily they finde within them and yet after many yeeres they cannot bee deliuered from it
against it because it findeth it offensiue vnto God And thus now you may see the difference of these two motions in these seuerall estates of men though oftentimes I know that the hypocrite doth flatter himselfe in the sight hereof as though hee had found some goodly and precious Iewell in the dunghill of his corrupted nature when as in very deed it is nothing so CHAP. XIIII How the man disquieted in conscience should in the same behane himselfe NOW as these things hitherto haue beene vttered for direction so some things also are to be annexed partly out of that which went before and partly ouer and besides the same to instruct and teach the man in conscience troubled and disquieted with the weakenesse of repentance and the manifold imperfections which hee findeth in himselfe how hee may vse and demeane himselfe in view and meditation of them and that hee may do it with greater comfort lesse distrust First therefore I would wish and aduise such a man not to passe ouer euery thing lightly in a slight maner Not rest in feare without due tryall without a due and deliberate consideration as is the common vse of the sorrowfull soule but rather to grow to a thorow triall and examination of himselfe For oftentimes it commeth to passe that for want hereof there arise many great discomforts vnto men when men either vtterly refusing or else by reason of some light causes deferring the matter doe not search so deepely into themselues as they should and so through this default they doe bereaue themselues of the sight and knowledge of those good motions of faith and the comforts thereof comming which other men doe inioy And in this point it falleth out with men refusing or delaying to make this tryall as it doth with a man diseased with a sore and grieuous impostume who if hee doe looke onely vpon the outward appearance findeth nothing but such matter as still threatneth griefe and anguish but if hee pierce into it and launce it feeleth present ease so whiles the sorrowfull soule looketh onely vpon the outward appearance of his imperfections hee shall find nothing but matter to moue and leade him to despaire but if hee pierce into himselfe and into the secret chamber of his heart by due tryall and examination of himselfe and bee not too austere a Iudge ouer himselfe hee shall finde at one time or other that which may serue vnto him as a cause of great and exceeding comfort Secondly I would not haue him in this his tryall-making to bee as I haue said either an austere Not to bee too austere a Iudge vpon himselfe or a corrupt and vniust Iudge vpon himselfe ready rashly to pronounce and giue the sentence before the cause bee well and thorowly knowne For this is a vsuall fault and too too common amongst men and hath been the cause of many great inconueniences That we may therefore be found herein the more carefull to preuent and auoid euils it is necessary that we well consider of the cause which wee haue in hand with the circumstances thereof The cause is a tryall of sin whereunto is to bee pleaded either guilty or not guilty the circumstances are the persons agents which are the Soule accused Satan and sinne the Accusers and in this the conscience is as a Iudge The silly soule now as an offender in wofull case standeth at the Barre holding vp the hand to bee tryed and found either guilty or not guilty This as I haue said the silly soule is no doubt the principall part of man and most to be accounted of as a most precious iewell For although a man haue neuer so great aboundance of earthly treasures yet is it nothing in comparison of the soule And to gaine and get the whole world it profiteth not at all to a man Luk. 9.25 if hee lose his owne soule And therefore though our posting and hasty iudgement cannot in very deed preiudice or forestall the finall sentence of the euerlasting Iudge yet it is not to bee posted ouer and passed vpon so lightly as men commonly do suppose but with good and deepe deliberation as in such a weighty cause is requisite The accusers as I haue said are Satan and Sinne Satan and sinne his Accusers and these are found oftentimes not onely false Euidencers but also enuious Witnesses and such as indeed doe not wish any good but harme yea vtter destruction vnto man both in body and soule And therefore since it is manifest to be true which I haue said of them we may see that there is no hope at all of any fauor to be had at these accusants hands but that rather it is most assuredly to be looked for that they will spew out their poyson against the true seruants of the Lord so far as they can to the vtter destruction of the children of God Against these so malicious and enuious Accusers Faith his Aduocate still vrging the haynousnesse of thine iniquities Faith as a wise and prudent Aduocate standeth to pleade the cause who although she alwaies telleth the truth and speaketh with great comfort yet is she oftentimes so shouldred out suppressed with the clamorous out cries of these malicious Accusants that she can hardly be suffered to speak in such free manner as she would And if she be suffered yet she is so interrupted that her speech is found to be but faint and feeble So that if she bee not well attended vpon she can scantly be heard And hereupon it commeth to passe that the conscience of man giuing care most to the euidence of the Accusers and not attendant to that which Faith pleadeth in defence is ready to giue sentence and iudgement against the soule to the condemnation thereof But I would aduertise euery man in this Session of tryall vpon himselfe still to haue a care that he be not ouer-hasty to pronounce the doome before the cause thorowly heard And let him consider with himselfe that as in worldly causes he being appointed as an Arbitrator or a Iudge in equity ought as well to lend one of his eares to the Defendant as hee doth the other to the Plantiffe and so not to heare onely what is obiected but also what in truth is to the same answered So in this case also of the soule let not any man attend onely and giue eare to that with these accusers shall obiect against the soule but rather hearken to that which faith vttereth in defence for that shee pleadeth still in fauorem vitae for lifes cause And herein this is worthy to be remembred also that one motion and whispering word of Faith and of the Spirit is and ought to bee accepted and accounted for a greater and sorer testimonie tending vnto life then are all the earnest cryes of these accusants tending vnto death appeare they neuer so faire and be they coloured ouer with neuer so great likelihood and probabilitie Thirdly we must consider also
4. Cause 2. Pet. 1. Fourthly For that therby our faith is not only exercised but also nourished and strengthened 5. Cause Fiftly for that by such good fruits appearing in vs others are also stirred vp to follow our good examples 6. Cause 2. Cor. 9.13 Heb. 10. Sixtly for that by these there is helpe ministred vnto the necossities of the poore and needy 7. Cause And seuenthly for that they are vnto vs testimonies of the truth of our faith and Regeneration and seale and confirme vnto our hearts that the Spirit of God is surely dwelling in vs. And all this with this caution that hope of merit be vtterly excluded not once dreamed vpon whatsoeuer the Papist will prattle and prate to the contrary To returne now and come againe to my former doctrine which I had in hand this is the thing which I laboured at this present to perswade vnto that although the aforesaid gifts of the Spirit and fruits of faith seeme to faile to bee couered and hid and do not shine forth and shew themselues in so bright and open manner as we expect and desire yet wee are not thereby to grow to immoderate griefe and mourning as though the interest of life were vtterly taken away and lost If the Prince had passed to any a Deed of Gift of any thing causing it to being rossed put in writing signed and ratified by his publique Seale with a full intent and purpose to perform the same in all points effectually and also to renew againe the Seale if at any time it fall out to bee defaced If now it so come to passe that hurt doe come either to the writing or Seale would the party for whose benefit this act was thus passed by the Prince doubt of the performance of his promise or would he not rather repose his hope in the grace of the Prince and these defaults notwithstanding assure as it were himself that all should be accomplished and performed thorowly The case is like betwixt God and vs. For God by his promises and couenants ingrossed and put in writing and that in our hearts hath passed as it were a Deed of Gift vnto vs of eternall life and hath sealed it for our confirmation with the Seale of his Spirit with intent and promise to renew the same whensoeuer it should seeme in any part to be defaced in vs. Shall wee now thinke that if at any time either this writing of God be dimmed or the seale thereof be found not to haue so deepe an impression as at other times it was found to haue that therefore the performance of Gods promises is to be accounted vncertaine Howsoeuer earthly Princes are sometimes drawne by sinister meanes to falsifie their promise yet God is and will be euer found iust and also true of his word And therefore let vs assure our selues be fully settled and perswaded in this cōcerning God his promises that he is so farre from euery touch of vntruth that he will renew that which is decayed in vs and neuer cease till he haue perfected the good worke which he hath begunne in his He is not like the rigorous and cruell Landlord which vpon euery light occasion is ready to break couenants and promise and to cast his Tenant vtterly out of his Tenure but God is proued rather to be so gracious that where any breach throgh sinne is found in vs hee will be ready continually vpon our earnest heartie repentance to make vp the same againe with mercy He must meditate vpon the exceeding mercy of God vnto his seruants in all ages as is most plentifully in the Scriptures for our consolation and confirmation herein sufficiently recorded Fiftly thou art to haue a continuall meditation of this great and exceeding mercy and compassion of God vnto his seruants and children in all ages Let it neuer slip out of thy minde but ruminate and thinke vpon the same day night euen continually and let this serue as a comfort of great soueraintie against all thy sorrows and other imperfections whatsoeuer that he looketh vpon thee not as the straitnesse of his Law exacteth but as thine infirmitie is able to beare euen like the Father that is tenderly affected to his yong and tender infant accepting proffers oftentimes for performance and our endeuours though small and slender Psal 130.3 for perfection in our duty If he should deale with vs as we deserue who then should liue but he knoweth wherof we be made Psa 103.14 he remëbreth that we are but dust therefore weaklings not able of our selues to walk and goe on in the way of godlines further th̄e he doth vouchsafe to put forth his h̄ad to lead vs Sixtly He must remember the state of the Saint 1. Before their conuerso 2. Chrc. 33. vnto these adde also the remembrance of the seruants and Saints of God how that first before their conuersion many of them were indeed most notorious sinners and great malefactors Manasses had beene a most beastly Idolater the Thiefe vpon the Crosse an open Malefactor Mary Magdalen possessed with seuen Diuels Paul a Rlasphemer Act. 8. and a cruell persecuter the conuerted Iewes enemies to grace and murtherers of the King of glory Acts 2. The Gentiles sunke in most filthy and diuelish Idolatry Rom. 1.2 After their Calling Secondly after their calling also how that many and those not meanest in the Church haue found great and many imperfections in themselues Noah was drunk and vncouered in his Tent. Lot Gen. 9.21 Gen. 19.33 c. besides his drunkennes committed Incest night after night with his two Daughters Dauid committed Murther and Adultery 2. Sa. 11.17 Mat. 26. and Peter cursed banned himselfe with an oath in deniall of his Master All which are in the Scriptures recorded not to an idle purpose but for the comfort of vs that were to succeede and come after That we seeing such great imperfections or rather such grosse sinnes to haue beene in these so great and notable seruants of God so renowmed in the Booke of God for the great measure of gifts of the Spirit wherewith they are indued might not despayre of our selues or bee too much abased and humbled in the sight and feeling of our imperfections but contrariwise be raised vp in hope and comfort assuredly belecuing that hee which shewed forth pitie and compassion towards those and many others is the same God that he was then and that in him there is no change Iam. 1.17 nor yet shadow of change at all but he is one and the same for cuer Seuenthly the end of our falls and imperfections would not any time nor in any hand be forgotten He must not forget the end for which God suffers him to fall which i◠to humble him I speake not of that end hereof which thou oftentimes doest forge vnto thy selfe for the increase of thy griefe and sorrow but of that end amongst
of death and the exceeding fruits of life and ioy that doe arise and spring from death to vs together with all these seuerall comforts that haue beene before set downe against the seuerall assaults of Satan made against the Children of God For if thus and after this sort thou be carefull to furnish and prepare thy selfe in time of health Satans assaults in the time of sicknes shall soone bee beaten back the edge of his sharpe and cutting weapons shall be quickly blunted and all his attempts and practices shall bee made frustrate and void Hitherto of the first preparation in time of health against this last combate the which in the meane time also may very well nay should indeed serue euery Christian in withstanding all temptations throughout the whole care and course of his life CHAP. XXVII Of the preparation concerning the time of sicknes and death THe next part of Preparation is that which is to bee had at the time of sicknes and beeing ready to dye consisteth partly in the comfort which we are to receiue and haue from others and partly in our selues From others as spirituall counsell and Prayers And these others are either such as haue a more speciall charge hereunto as is the Pastor and Minister of the place who in this time of sicknes should bee sent for that hee might minister vnto the diseased spirituall counsell and aduice Or such as Christian dutie doth binde vnto it as kinsfolkes and neighbours and such as are about the sicke parties in the time of their sicknes For this indeed is a time wherin the chiefest loue that thou canst shew vnto thy brother and dearest friend is to labour by all meanes to arme him with patience against the terrours of death to draw him from the loue of the world and to breed in him a loue a liking vnto heauenly things in ministring as spirituall and heauenly comfort as thou canst vnto his soule and not to be ouer nice herein dianty of thy paines as many are which are loth to make any mention of death at all vnto the person diseased lest it should bring or breed any discomfort vnto his sick friend And so for feare of the losse of a little worldly comfort which is but vanity thou wilt depriue him of this spirituall comfort belonging to his soule It is good I confesse to bee carefull for the good of his body but it is far better and a greater argument and signe of true loue in thee to be carefull for the good of his soule Among these that thus art attendant at or in the time of sicknes the Physician also oftentimes hath his place Of whom wee might speake concerning many points if that our Treaty were generally respecting death and not particularly tyed vnto it as it is attended with such a dangerous conflict with so great and mighty enemies In him therfore as faithfulnes care and skill are requisite for the body So also it is behoouefull that hee should bee such an one as could withall knew how to apply some medicines of comfort vnto the soule But I leaue these and come now vnto thy selfe to shew what is requisite in thee in these extremities Thou hast all thy life time beene in the field for a Christian mans life is a continuall warfare wherein he lyeth in continuall leager against the Diuell But now thou art to fight a pitched battell wherein thine Enemy the Diuell hath mustered all his forces and therefore hath entred as it were in league with death that last and dreadfull Enemy to fight against thee These with mayne force and might doe assault thee on the one side and the world with her allurements lyeth in ambush on the other side with her subtilties to deceiue thee neither will the flesh bee idle but to the power thereof will put too her helping hand that so a conquest vpon thee might be had and that they might with the more ease triumph ouer thee It behooueth thee therefore to keepe a continuall watch and to looke well about thee that thou mayst the better preuent the euill and cut them short of their purpose This therefore I would aduise thee to doe Whensoeuer the warning piece is shot off that is as soone as sicknesse doth beginne to seaze vpon thee looke well and take a good view of thy selfe and prouide in time that thou mayst be on all parts armed with that Armour of proofe before mentioned See thou be girded with the girdle of Truth vpō thy loynes hauing on thee the Brest-plate of Righteousnes the Shooes of the preparation of the Gospell of Peace the Target of Faith in thy left hand the sword of the Spirit in thy right hand and the Helmet of Hope on thy head And ouer all these see there bee cast the Coat of Constancie and withall pray continually that the Lord would continually assist and strengthen thee in these dāgerous times and giue thee good successe against thine enemies Secondly let all thy thoughts and meditations be fixed and settled vpon heauenly things vpon those vnspeakeable and incomprehensible ioyes and comforts of the life to come and therewithall also vpon that All-sufficient sacrifice of Christ our Sauiour who by his death and Passion hath washed and redeemed vs from all our sinnes subdued death and purchased for vs immortall and euerlasting life Thirdly take heed that the cares and cogitations of the world creepe not on thee but cast off from thy shoulders the heauy burthen thereof For they are great and mighty hinderances in this last conflict as is before shewed Banish them therefore and barre them from thy heart as vnfit to muster with thee in this last and heauy conflict If the pleasures and delights of this life come before thee remember they are but vanities If the terrours and feares of death present themselues into thy sight thinke of them not as they appeare and seeme in show but as they bee indeed that is momentany and short and rather helping then hindering For they are the passage vnto life and vnto the ioyes of Heauen Therefore set downe thy Resolution that if these were past then all thy miseries were come to an end and dispatched For though Satan tell thee that death was ordained as a curse and punishment for sinne yet doe thou reply that Christ hath turned it and changed the nature of it and of a curse hath made it vnto Gods Children to be a blessing and the entrance into ioyes and the gate of life For by our Sauiour Iesus Christ his Resurrection the force of death is taken away and therefore the graue hell can make no conquest ouer them Although thou bee thus appointed yet doe not thinke that thou canst be so acquitted and discharged of thine enemies aforesaid but that Satan the principall of all other thine Aduersaries which is the Master of all mischiefe will still bee vrging thee to vexe and trouble thee to the vttermost And therefore vse continually the Armour
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
as belonged and appertained to themselues True faith therefore hath alwaies though not euer in the highest measure this applying vertue annexed with it as an essentiall propertie So that as in two members the one being dead the other quicke and liuely thou maist easily discerne which is liuely by the liuing and vitall motion in ministring and seruing vnto the necessarie vse of the body so by this liuely motion wherein the life of faith in part appeareth thou maist discerne know thy faith to bee quicke and liuing in that it doth thus minister vnto thy soule by applying the merits of Christ and the doctrine of the Gospell to the consolation and comfort thereof For which cause also this motion of faith is called sometimes Phronesis Prudence or Vnderstanding because herein our faith doth shew forth and manifest a skill and discretion in making the vse of the doctrine of the Gospell whose knowledge we had attained As for that other faith of hypocrites The faith of hypecrites that is instly compared to the dead member for that it wanteth this motion of life it hath not this strength to apprehend nor force and power to apply though otherwise hee that hath it seeme to bee sufficiently instructed in the knowledge of the Mysteries of the death and Passion of Christ For this faith indeed consisteth onely in a bare and naked knowledge without any further vse And therefore Christ our Sauiour speaking of this faith saith Indeed it receiueth the seed and the seed sprouteth and springeth out againe but yet it neuer beareth fruit For these kinde of men are knowne to be indued with the knowledge of the Word and of the Gospell and seeme to haue profited and proceeded therein that they can discourse and reason of the same and that oftentimes very profoundly and learnedly But yet all this is nothing at all to the purpose for all this while they want the principall which is the fruit and vse of these things in particular application thereof vnto their soules And if it so fall out that they finde any ioy within themselues in regard hereof as oftentimes they doe The ioy of hypocrites compared to the ioy of one that hath found some treasure to which hee hath no good right yet it is but like the ioy of one that walking forth hath found a treasure or precious Iewell that was lost Hee is glad and reioyceth in himselfe at such a precious accident as though it were his owne and that hee had a good interest vnto the same and yet hee can in no wise assure himselfe that it is or shall bee his goods because being a thing lost it is likely the owner will make inquisition after it and then his conscience as good as a thousand witnesses in this case telleth him that if the matter bee well considered of there is no reason or cause of ioy at all howsoeuer thus foolishly and rashly he conceiued of it before so likewise the hypocrite hauing attained vnto this knowledge of the Mysteries of life and thus lighting vpon this most precious and most costly Iewell of mans Redemption by and through the death of Christ seemeth therein to ioy and delight himselfe and yet when hee hath throughly tryed and examined himselfe hee findeth that in very deed this Iewell doth not of right appertaine vnto him but to others And that not hee but others may claime a right and interest vnto the same CHAP. XXXII Of the effects whereby the Truth of Faith may be knowne AS by the nature 2. True Faith known by the effects so by the effects also the truth of faith may be discerned and knowne In treating whereof my purpose is to fetch the ground of my discourse from the words of the Apostle written in the beginning of the sift Chapter of the Epistle to the Romanes Rom. 5.1 2 3 4 5. where we reade in this manner Then being iustified by Faith wee haue peace towards God through our Lord Iesus Christ By whom also wee haue accesse through faith vnto his grace wherein wee stand and reioyce vnder the hope of the glory of God Neither doe we so onely but we reioyce in tribulation knowing that tribulation bringeth forth patience c. vnto the sixt verse of the same Chapter In which words the Apostle Paul as wee may plainely see setteth down sixe notable fruits and effects of a true and iustifying faith For of such a Faith onely doth the Apostle there speake And this also may very well be proued and confirmed by this namely that these fruits are such as doe follow those that are iustified and at that time only when as they are now already iustified For so doe the Apostles words import Being iustified by Faith then wee haue peace c. So that these fruits and effects can neuer befall vnto a counterfet and false faith of the hypocrites And therefore are good and vndoubted markes and tokens whereby wee may know that faith to be a true faith and those to haue a liuely and a iustifying faith in whom they doe appeare The first fruit and effect of this true and iustifying Faith 1. Fruit of true faith is peace with God For being iustified by Faith saith the Apostle we haue peace with God whereby is meant not onely a reconcilement made in that God hath remitted and forgiuen our sinnes but also an inward and ioyfull sense and feeling of the same in our hearts and soules A two-fold peace 1. There is in the Scriptures a double peace from God set set downe The one is that reconciliation and atonement wherewith God is pacified towards vs and this is nothing else but the remission of our sinnes and our iustification in Christ And in this respect Christ is said to preach peace Ephes 2.17 to them that were afarre off and to them that were nigh And this is that peace which the Angell bringeth newes of vnto the Shepheards Luke 2. saying Glory be to God on High Luke 2.24.2 and peace on earth The other peace is that which issueth and proceedeth as an effect from the former and that is nothing else but the feeling and inward taste and assurance of the former peace and reconcilement And of this it is that the Apostle here speaketh Peace of conscience This peace is commonly called the peace of conscience For the conscience that before was troubled and disquieted with the sight and horrour of sinne doth now feele a certaine peace and ease in that it hath a certaine taste and perswasion of the loue of God and of pardon and remission of the same sinne in the bloud of Christ Of this manner of peace speaketh our Sauior Christ in the fourteenth of Iohn My peace giue I vnto you Joh. 14.27 Phil. 4.7 and likewise the Apostle Paul Phil. 4.7 The peace of God which passeth all vnderstanding shall preserue your hearts and minds in Christ Iesus In which last words in Christ Iesus this is
to bee noted and obserued which the Apostle to the Romanes hath not pretermitted which is the meanes whereby this peace worketh in vs and that is by Christ Iesus For in him in his death and Passion it placeth the fruit and fruition of this our remission and reconcilement at the hands of God So that this doth in a sort intimate a marke of difference and distinction whereby a man may know whether this peace be true or not For if it be not in Christ Iesus that is If in his death and Passion in his merits sacrifice and satisfaction thou hast not this affurance of remission of thy sinnes and reconcilement vnto God but seekest it in some other thing whether it be in any Ceremonies and Superstitions thine owne workes and merits or the workes and merits of any other except Christ onely and his death and Passion thy peace is not true but a counterfet peace and such as will deceiue thee The second fruit of Faith 2. Fruit of true faith is that which issueth proceedeth from this inward peace and that is a confidence and boldnes to come and approch before the Throne of the grace of God and to lay fast hold vpon the merits of Christ and the mercies of God in him Of this confidence wee read Ephes 2. Ephes 2.18 By him we haue an entrāce vnto the father by one Spirit And Heb. 4.16 Let vs therefore goe boldly to the Throne of Grace that we may receiue mercy and finde grace to helpe in time of neede And in the tenth to the Hebrewes verse 22. Heb. 10.22 it is called a drawing neere with a true heart in assurance of faith So that vpon the former perswasion and assurance working peace in their conscience and in this sight and feeling of Gods gracious and louing countenance towards them in their hearts and soules they are the more incouraged to come and approch vnto the presence of God and to craue pardon and remission of their sinnes at his hands This the Apostle elsewhere calleth a boldnes and entrance with confidence by Faith in him that is in Christ For without him no man can come or haue accesse vnto the Father And therefore they that presume to come in their owne name and worthines with confidence in their owne workes and merits or in the workes and merits of any other either Saint or Angell they cannot be iustly and truely said to haue accesse and approch vnto grace but rather to depart and to flee the further from it 1. Tim. 2.5 For as there is but one God So also there is but one Mediatour betwixt God and man and this is Christ alone And as there is but one Throne of Grace whereunto we are to come and where we are to sue for remission So is there but one way appointed for vs to vvalke vnto the same and that is the same our Sauiour Iesus Christ Iohn 14.6 who is the Way the Truth and the Life The third effect and fruit of this true Faith 3. Effect or fruit of true Faith is that standing and continuing in this grace of Christ whereupon followeth a certaine ioy and reioycing in hope and expectation of the glory of God euen that glory whereof all the Saints of God shall bee made partakers in the life to come So that this Christian ioy is nothing else but an inward motion of the Spirit whereby the heart is exhilarate and made glad partly in regard of the presence and fruition of Christ and of his grace in our hearts by faith and partly in expectation vnder hope of that glory whereof all the sonnes of God as I haue said shall hereafter bee partakers For this cause the Kingdome of God is called peace and ioy in the Holy Ghost Rom. 14.17 And of this ioy speaks the Prophet Esay saying They reioyced before thee Esay 9.3 according to the ioy in haruest as men reioyce when they diuide a spoile And yet doth not this fully expresse this ioy for it is not a bare ioy but such an one as is accompanied with a triumphant boasting and reioycing for so the word in the originall Text doth signifie And there fore Peter the Apostle doth call it a reioycing 1. Pet. 1.8 with ioy vnspeakable and glorious Example hereof we haue in Dauid to whom the promises of grace and mercy seemed so pleasant and delight some that he did solace and recreate himselfe therin as things replenished with exceeding pleasure and delight saying that they were more precious vnto him then gold yea then much fine gold sweeter also then honey and the hony combe And in the fourth Psalme hee is bold to alledge in aduancement hereof Psal 4.6 7. Many say Who will shew vs any good But lift thou vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart then they haue had when their Wheat and Wine did abound In this sort therfore the faithfull seruants of God doe solace themselues in the sweet and comfortable promises of grace and mercy when as hauing the same to be opened and laid out before them their hearts doe leape for ioy and gladnes in regard of that exceeding sweetnes that they finde therein Insomuch that they can finde nothing in all the world so excellent precious and pleasurefull wherein they can bee moued so much to triumph and boast themselues as in this grace mercy in Christ Iesus For they doe account all other things Phil. 3.8 but meere vanities or dung for Iesus sake and in respect of those benefits which by his precious death and Passion he hath purchased for them and is alwayes ready and willing to impart the same vnto them These are the sweet and pleasant dainties whereon their soules take so great pleasure to feed according to that in the Canticles Vnder his shadow had I delight Cant. 2 3 4 5. and sate downe and his fruit was sweet vnto my mouth Hee brought me vnto the Wine-Cellar and loue was his banner ouer mee Stay mee with Flagons and comfort mee with Apples for I am sick with loue And this they doe so much the more for that therewithall they conceiue a hope of future happinesse and participation of ensuing glory that shall bee giuen vnto the sonnes of God For this ioy though it bee often great euen vnspeakable and glorious as was said before yet it is not complete and perfect in this life but shall haue fulnesse and consummation in the life to come when as our hope shall cease to be a hope and we shall be set in full possession of that euerlasting ioy and happinesse in that glorious inheritance prepared for the Elect of God The fourth effect 4. Effect of Faith whereby true faith is knowne is a second ioy which proceedeth and ariseth out of this that went before And this is seene in tribulations and afflictions for Christ his sake and the Gospell Of this speaketh