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
3. He must not so much consider the greatnes of the measure as the truth of his repentance that with good aduice what the thing is wherat we do ayme and which we labour especially to search after and to finde out in this tryall and examination for euen in this point also there is oftentimes errour found by reason whereof amongst men there ariseth no small inconuenience The thing therefore that herein we are to haue a speciall eye vnto is not the great measure and quantitie but rather the truth of repentance For although it bee neuer so slender and weake in our conceit yet if it bee true and from the heart we shall thereby finde euen in the middest of sorrow sufficient cause of great and exceeding comfort It may be that the Spirit sometime may appeare vnto vs to be as ye would say but very weake in working And faith also may seeme to be faint and feeble in shewing forth the fruits of true repentance in such aboundant and plentifull manner as thou haply doest dreame of yet doth not this let any thing at all but that both thy faith and thy repentance may be true and therefore such whereupon thou mayst settle and ground thy selfe and whereby thou mayst assure thy selfe that thou art the child of God And if his child then surely freed from condemnation and made an heyre euen a coheyre with Christ our head of euerlasting glory For GOD is so farre from reiecting and casting off such small and slender beginnings that he is rather giuen to nourish and increase the same in his children Esay 42.3 The brused Reede he will not breake Mat. 12.20 and the smoking Flaxe he will not quench And therefore if thou findest neuer so great imperfections in this thy repentance so that it seemeth to be crazed like a broken Reede and almost extinguished as the Flaxe that doth but sinoke yet herein is there no cause of discomfort First for that as faith so likewise true repentance is the gift of God who is not to bee prescribed and appointed in what mcasure hee should giue the same to euery one and secondly for that it pleaseth him to bee so gracious and fauourable as to accept these imperfections in good part at thy hands for the which thou art not onely to be thankefull to him at all times but hast also a reason offered thee He must consider what he is by nature and know that he shall neuer be free from imperfections whilest he liueth here to moue thee continually to pray to God for the good increase of these his gifts in thee Fourthly thou art to consider diligently with thy selfe and to looke well vpon thine own estate I meane what thou art of thy selfe and by nature which if thou doe thou shalt surely finde that thou art one of Adams brood one that hast sucked corruptions Psal 51.5 and that in great measure from the brests of thy first Parents as well as other For not onely thy life Psal 51.1 but also thy Conception and Birth will be found and proued to be in sinne Since then that thou art a man and therefore by nature subiect to all kinde of infirmities as well as others during the time of thy continuance in this corrupted Tabernacle doe not deceiue thy selfe but be thou assured that thy flesh will neuer giue ouer but still will be found to bee a flesh that is a rebellious and a grieuous enemy continually rebelling contending and striuing against the Spirit vntill such time as it shall by Gods appointment either receiue the stroke of death to subdue it and put an end to the rebellions thereof Or that wonderfull and sudden change be made at the last day 1. Cor. 15.53 When this corruptible shall put on incorruption this vile body shall be changed that it may be fashioned like vnto the glorious bodie of Christ Since now the state standeth so with thee thou art to make none other reckoning but that thou must and shalt of necessitie finde although it be to thy great griefe many infirmities and imperfections in thy flesh so long as thou shalt haue thine abode here on earth as well as others Yet can it not therefore bee therupon inferred and concluded that the same imperfections should exclude thee from the couenant of grace and shut thee out from the number of Gods elected children Nay it is so farre off from working or compassing this euill vnto thee that I may say vnto thee with the Apostle Rom. 5.20 Where sinne abounded there grace abounded much more So that as no doubt vpon thy true repentance thou shalt easily finde the further that thy sinne extendeth it selfe as thou supposest to thy condemnation the further also this mercy and grace of God doth stretch forth it selfe in giuing remission of thy sinne to thy saluation But here beware and take heed of Satan lest hee deceiue thee by bringing thee into this vaine and wicked conceit as though this remistion were due vnto thee by merit of thy workes when as it is onely of Grace For of this bee thou assured that if thou haddest neuer so great a measure of vprightnes and integritie if thou liuedst neuer so holily if thou leadest as pure a life as euer did any of the faithfull seruants of God that haue beene since the fall of Adam Christ Iesus onely excepted yet as those faithfull seruants could neuer finde saluation in their owne deeds but did cleane forsake themselues and cleaue fast to the grace and mercy of God So thou also although thou seeke it shalt neuer finde saluation in thine owne workes merits thereof but must be content with the godly to renounce thy selfe and leane fast to the grace of God in Christ in whom surely thou must seeke it in seeking thou shalt finde it and finding thou shalt doubtlesse possesse it Quest Whereunto then wilt thou say doe serue the fruits of Repentance Answ No doubt to very good and comfortable purpose For these said fruits are as Signes and Seales to testifie they are no causes to procure and effect saluation and life vnto thee Quest But thou wilt say againe Seeing the case is thus it is no matter how I line and how I doe here behaue my selfe Answ God forbid that any such motion should euer creepe into the hearts of Gods Elect or that any man should hereby take occasion to become secure and carelesse to shew forth his Christian duty For though in our selues wee cannot indeede finde any possibilitie to deserue life but possibilitie too much to merit death yet are wee bound to exercise our selues in these fruits for these causes following First The first cause of shewing godly lise for that God himselfe commandeth it in wonderfull many places of the Scriptures Secondly that thereby his glory might be manifested Mat. 5.16 Thirdly 2.3 Causes for that by them man is in his conscience assured of his Election and Vocation
so violently rush vpon him oftentimes that they doe as it were altogether frustrate and make void the former doctrine concerning the seuerall effects of Faith Into the handling of the which particulars I would now haue entred but that a more full and further handling thereof appertaineth more properly vnto the next generall assault which is the weaknesse of Repentance vnto vvhich place I am purposed to reserue them CHAP. VIII Of another person troubled with the doubt of Faith THe next Person troubled with the doubt of faith A Regenerate person troubled with the doubt of Faith is hee that is already renued passed the wombe of his new birth and hath already receiued at one time or other some euident witnes and good assurance of the Spirit that hee is the Child of God and one of the number of Gods elected but the force and influences of his flâ—sh hauing recourse back againe with him the same assurance for the time seemeth to be cancelled and cleane razed out And he feeleth not the ioy and comfort of the Spirit so farre and in such measure as at other former times and therefore hee beginneth greatly to doubt of his estate not so much whether he had a faith or not as whether his faith was a true faith or onely temporary and for a time and such an one as is incident to the very Reprobates and Castawayes Vpon which doubtfulnesse there doth arise oftentimes in him many strong and grieuous conflicts and that so much the rather because that the sorrowfull soule being not well instructed or at the least not well remembring the nature of faith and the difference of true faith from that which is onely fained temporarie dead and hypocriticall And withall being too too ready inclined to suspect euer the worst that may be of it selfe turneth euery motion of the flesh and infirmitie of nature to bee so many Reasons to driue him forward to despaire Against this euil therefore we are to vse these remedies First the man which doubteth in this manner of his faith Meanes of comfort and the truth thereof is to consider and call to minde to his comfort this one propertie which is incident vnto true faith that it is not euer in the full tide but sometimes it ebbs and falls yea and that full low neither doth that full assurance and inward witnes speake so plainely to the pacifying of the heart and conscience but sometime more then other it seemeth to giue a more cold and weake testimonie and sometime none at all For though this testimony of assurance bee an effect of faith as hath been said yet it is not alwayes discerned of them which are indued with it no though it hath been sometime felt and perceiued before Example hereof we may haue in Dauid a man before Regenerate such an one as had often felt in himselfe this inward testimonie of the Holy Ghost to assure his heart that hee was the child of GOD and yet faith grew in him so weake sometime and the flesh so mightily preuailed that as one vtterly destitute of this ioy and comfort of the Spirit as though the Spirit had vtterly giuen him vp he prayeth carnestly to haue the same restored For it is with faith as it is with the Moone which sometime giueth her full light and sometime is ecclipsed And as it is with the Sunne vvhich sometime doth shine in his full strength and sometime is shaddowed and hid vnder clouds Like the trees that sometime flourish beeing fresh and greene and sometime fade againe seeme dry and dead as blasted Or like the child within the wombe that sometime moueth strongly and sometime againe resteth a long time quiet and void of sensible and apparant motion Now as it is against reason to fay the Moone is darkned and eclipsed and the Sunne is hid and shadowed vnder a cloud therefore there is no Moone no Sunne at all The tree is dry and naked and therefore is decayed The childe doth not shew a continuall and apparant motion and therefore it is dead within the womb So it is very absurd also to say that because thy faith is eclipsed and darkned by the clowds of our imperfections bitten and beaten with the outragiousnesse of the flesh lieth still and quiet without her wonted motion that therefore it is ceased to bee a faith or is no faith at all And therfore this reason can be no reason at all to prooue the nullity of faith vnlesse it first be prooued that faith doth alwaies increase and neuer decrease and that hauing once brought forth the full assurance aforesayd it doth alwayes keepe and retaine the same inuiolable The second meanes of comfort in this case is to know persectly Meanes 〈◊〉 comfoâ—â— and to retaine surely the true differences of true faith and fained For this being a second doubt rising from the defect of the aforesayd assurance whether their faith be true or no I thinke it necessary in the next place to consider how this true faith may be descried from that which is counterfet false and temporary It is therefore to be vnderstood that true faith may be discerned and known by these marks First in that it yeeldeth at one time or other though not alwayes this sure perswasion that all our sinnes are remitted and forgiuen and that not for any merits or deserts of ours but by and through the merits and precious bloud-shedding of our Sauiour Iesus Christ Secondly vpon this ensueth or rather together with this is annexed a boldnesse and confidence to approch vnto the Throne of grace and mercy Rom. 5. with an assurance in our hearts and consciences that we shall obtaine remission of all our sinnes and be freely iustified in the sight of God And thirdly the outward effects of faith will also appeare and shew themselues in our workes in that wee shall finde in our affections a loathing and a detestation of sinne a loue of God a reuerent feare to offend him being to vs so gracious and louing a Father a zeale of his glory and an earnest care and desire to liue according to his will with many other such like These effects if our faith were a true faith indeed did then shew forth themselues in some measure when as our faith was at that full tide though faith being somewhat weakned they seeme to be afterwards lessened and rebated in vs. But as for that famed faith it cannot make this application of the promises of God neither can it come with such full assurance to craue and obtaine remission at Gods hands For though it seemeth to bring forth a certain ioy in the heart of him that hath it therupon doth flatter himself in a bare conceit of forgiuenesse yet because he doth not throughly enter into examination of himselfe it is but like a dream and hee which hath this faith is but as one that is asleepe who dreaming perswadeth himselfe that hee is increased mightily and growne to a
great and goodly estate whereas indeed his condition is none other but the very same still and all one with that it was before But of this in place more conuenient hereafter Now to remooue this doubt of the truth of faith we are not to looke so intentiuely vpon our present state but rather we are to cast our eyes and to look backe vnto that which went before Whether when wee found the former peace and quiet of conscience in assurance of our forgiuenesse wee had not also those effects in some measure though not in the highest perfection waiting and attending on it For if they were then wee may assure our selues that wee had and haue true faith indeed and that we are blessed and for vs assuredly saluation is reserued For proofe and confirmation hereof 3. Meanes of comfort take this for the third meanes of comfort viz. that true faith being once ingraffed can neuer vtterly decay and fall away againe though for a time it may bee rebated weakned and decreased For whom God loueth in them he planteth this faith and as he loueth vnto the end with an euerlasting loue so his graces flowing from this loue are permanent for euer in his beloued children And looke what good worke hee hath begunne hee will surely finish and performe vnto the comming of Christ And therefore if once we haue found in vs the testimony of the Spirit and effect of faith to shew it selfe though it doth not still and alwayes so yet let vs not despaire knowing that faith may bee dimmed but neuer extinguished it may bee weakned made faint and feeble but cannot bee vtterly quelled and killed in vs. All this notwithstanding which I haue sayd it is found by due and good experience that by reason of this faintnesse and feeblenesse whereunto faith is often subiect there commeth vnto the distressed and doubting Christian great griefe and sorrow of heart For when hee findeth in himselfe a longing and desire alwayes to bee ioyned with his head Christ and to enioy the sweet and comfortable presence of the Spirit of God proceeding of faith he cannot tolerate nor beare the absence thereof without great sorrow and mourning which doth euidently appeare by the example of the Church which being depriued for the tune of this inward ioy of the presence and effectuall working of the Spirit as though Christ were departed from her is sayd to rise out of her bed Cant. 3.2 and to goe about the City by the streets and open places to seeke him that her soule did loue And yet this mourning and sorrow is so farre off from being a cause of such distrust 4. Meanes of comfort that if the matter be well considered the broken soule shall rather finde it a reason to imploy the contrary For tell me I pray thee what is the cause that thou doest so mourne and sigh Is it not because thou dost thinke that Christ is departed from thee because the comfort of the Spirit is not present with thee because thou findest not the same ioy and solace in the promises of God as heretofore thou hast done and because thou hast an earnest longing and desire to entertaine and harbour againe this Spirit of comfort in thy mourning soule but canst not as thou thinkest attaine to the same Why plucke vp thy heart bee not dismayd nor troubled herewith but rather be thou assured that these are motions and affections so farre vnmeet for any man to ground despaire vpon that euery sigh and teare that is spent therein is so many reasons and arguments to strengthen and confirme thy heart that thou art a chosen Vessell and an elected Childe of God Is it likely thinkest thou that hee that is vnregenerate and abideth still in the corruption of his flesh and taketh a pleasure to walke in the filthy lusts thereof should take such ioy and solace in the Spirit as that hee could not tolerate or abide to haue the same absent from him Would he mourne and sigh because hee withdraweth himselfe from him Or would hee long after the Spirit and wish and desire to finde and feele it worke within him I assure thee no These affections are not of the Flesh but of the Spirit And therefore see how much thou art deceiued that whilest the Spirit worketh thus effectually within thine heart yet thou complainest of the want therof and sayest thou feelest it not thou findest it not And the reason whereby thou art led to think and iudge thus of thy selfe is because that thou being so intentiue vpon one only fruit forgettest that these also are notable effects of faith 5. 5. Meanes of comfort Another thing whereof we must take good heed and whereof wee must beware in this case is that in viewing and considering the faith of other the seruants of God wee be not ouermuch intentiue in comparison of it with our owne estate For hecreby oftentimes it commeth to passe that whiles wee too much gaze vpon their perfection and then looke downe againe vpon our own infirmities we fall not onely to a dislike but oftentimes to a maruellous distrust and despaire of our owne estate Much like to him that gazing too much vpon the Sunne hath his eyes dazled with the brightnesse thereof that when he looketh downe againe vpon the earth hee hardly seeth any thing at all or at the least not so liuely a resemblance as hee did before In this point therefore we must remember First that it is not the perfection but the truth of faith that is required For if thy faith be true and vnfained though it be in thine eyes weake and feeble it is sufficient The hand and arme that is not dead indeede but only taken with a shaking palsey is able to receiue a reward that shall be giuen as effeclually though not so steadily as is the hand and arme being strong and sound without such imperfections So faith though faint and feeble in thy sight and cumbred with many doubting cogitations as it were with a shaking palsey yet seeing it is not dead but liuely assure thy self that it is sufficient to receiue at Gods hands the penny reward of eternal life Secondly thou art to consider that God bestoweth his graces in such measure as he thinketh good in his owne wisdome to some he giueth more to some lesse and not to all in like and equall proportion and yet to euery one of his Elect sufficient vnto saluation One Mat. 25.21 23. as wee read in the Jospell had fiue talents committed vnto him and another but two and yet hee that hath but two shall enter into his Masters ioy Mat. 8. The Centurions faith as we also read was strong for there was not found the like in Israel by the testimony of Christ himselfe Iairus faith was weaker and not so strong as appeareth by the Scriptures And the faith of him that cried for help against his vnbeliefe more weake then that of Iairus and
inferiour to the strength of faith But in the greatnesse that they be not ouermuch for our abilitie to sustaine And therefore it is not said that God tempteth not vnder but that he tempteth not ouer and aboue that wee are able to beare Wherefore thou mayst here see and marke againe how this doctrine scrueth still to increase and further thy cōfort but not to breed or bring despayre at all For he that hath the greatest temptations though he haue a stronger and a longer combate and some great trouble therewith yet he hath an assured Argument of the strength of Faith which in time conuenient shall get the vpper hand And on the other side he that hath but small assaults and such as hee can easily master besides the comfort he is to haue in that hee can so soone subdue his tryalls let not the weaknes of his assaults be any reason vnto him to conclude thereupon the weaknes of his faith and thereby take a discomfort in himselfe And let both these sorts of men hold themselues contented with the measure of faith which God hath vouchsafed to impart vnto them and alwayes shew themselues thankefull vnto God for the same CHAP. IX Against the assaults of the weaknesse of Repentance THe next assault wherewith the conscience of many is greatly troubled is the weaknesse and suspected want of repentance For the man that is truely regenerate is oftentimes affected vnto goodnes as the couetous man is affected vnto riches He thinketh hee hath neuer enough he is so greedy that he can neuer be satisfied the more hee hath the more he coueteth euery light losse is thought of him to bee an exceeding hinderance and euery slender want maketh him sad and heauy So the true Christian hath such an inward longing after the fruits of his regeneration that haue he neuer so much yet is hee neuer satisfied but still coueteth and crveth out for more If hee finde any defect within himselfe he is straightway so grieued and perplexed therewith that hee thinketh still all too little for him Whereupon comparing his deeds which are imperfect with the perfect dutie that the Law of God requireth at his hands and finding so great oddes and difference betwixt them he then falleth into many doubtfull and distrustfull suspitions of his owne estate Which suspitions are in him the more increased and augmented when hee againe considereth that the doctrine of the Gospell also requireth at our hands such puritie and integritie of life and conuersation and so straitly linketh and coupleth together true faith and good workes as vnseparable companions and such as can not be iustly seuered or parted asunder Vnto this there is also annexed the vnequall comparison of himselfe with others the Saints and seruants of the Lord whose vertues and godlinesse of life is registred and recorded in the Booke of God And finding so great inequalitie betwixt them and him he then calleth to minde the fearfull punishments that are denounced and threatened in the Scripture against such sins and imperfections as hee findeth within himselfe And hereupon it falleth out that hauing his heart by this meanes possessed with such a sinister iudgement of his own estate that is ready to writhe and conuert all to the worst that may be hee groweth to many gricuous passions in himselfe And vnto all these inconueniences he is led as it were step by step and by degrees for want of due remembrance of the state of Christians after the time of their Regeneration Wherefore let vs see what comforts may bee had for the helping and curing of this cuill also Now because the question is not only of the weaknes but herewithall also of the truth of repentance whether it be repentance indeed or not I thinke it very expedient and necessary by way of preparation First to search out what true repentance is and secondly how and by what markes it may be knowne and discerned from that which is fained and hypocriticall Repentance in Scripture hath two speciall names to expresse and declare the nature thereof One in the Prophets where it is called a turning or returning vnto God And the other in the Gospell where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a change or alteration of the minde So that as turning or returning implyeth a leauing and an acceptation a leaning of that euill way which before wee followed and an accepting of that good right path which before we shunned And as changing importeth two things the corruption of the former form and the induction of a new So repentance hath in it two parts a for saking of sinne and a following after righteousnes a conuersion from euill and a change and alteration vnto that which is good For if we will bee accounted in the number of those which are truely repentant wee must of necessitie be cast as it were in a new mould Our old stamp must be vtterly razed and defaced and a new must be imprinted and this is that which the Scripture meaneth when it saith Wee must be borne againe These two parts in Scriptures are called in other termes mortification and vinification Mortification whereby the deeds and corruptions of the flesh are mortified stricken dead and quelled in vs and therefore is called the mortification of the flesh Vinification whereby we are quickened incouraged and pricked forward vnto righteousnesse the Spirit getting the mastery and preeminence aboue the flesh and therefore is called the quickening or vinification of the Spirit Repentance then Repentance described hauing these two essentiall parts may in this manner bee described That it is a grace and worke of the holy Ghost whereby our hearts and mindes are altered and changed from following of that which is euill and wicked to embracing of that which is good and godly Now if this change and alteration be found in vs we may then say and assure our selues that wee haue true repentance indeed But because the truth hereof is not quickly knowne nor easily discerned and for that wee may soone through Satans craft be deceiued in this matter as it falleth out with the Reprobates which oftentimes or rather alwayes account their fained and hypocriticall conuersion to be a true conuersion when as in deed if it be thorowly tryed it is nothing lesse Wee are next to consider how and by what marks true Repentance is to be discerned and knowne and so we may bee brought to iudge rightly of our owne CHAP. X. Of the Markes of true Repentance THe first assured marke therefore to know true Repentance by 1. Inward hearty sorrow for sin is that inward and hearty sorrow for sinne as an efficient cause whereby it is effected in vs For they that are truely repentant shall soone find in themselues first this inward compunction and contrition of heart for the sinnes which they haue committed whereupon will ensue and follow this earnest care to shun and auoide the same and a studious desire and indeuour
thereof For if he see it but chitted in the groūd he resteth patiently for the time contented expecting and looking for a happie and a plentifull haruest in due time to follow vpon his labours So thou although at the first thou findest such a small growth of these graces of God in thee yet despayre not For if they bee as yet but chitted and doe appeare in thine eyes very small stay the time with patience and assure thy selfe that the Lord in his time will giue a further blessing And what if thy peace thy ioy and comfort be not growne to such perfection yet if thou findest in thy selfe in these extremities that thou canst but looke so vpon the graces and mercies of God as such as may be bestowed vpon thee hereafter though as yet thou canst not resolue thy selfe by reason of thy frailty that they are imparted to thee and withall doest finde a boldnes in thy selfe to appeare before his presence and to approch and draw neere vnto the Throne of Grace to cry and call for them though it bee with shamefastnes as confounded in thy selfe yet this little shew of faith that so quickly voideth and vanisheth out of thy sight as a thing of nothing is a certaine argument that That thy sorrow and mourning was not altogether void of faith in expectation of the remission and forgiuenes of thy sinnes Obiect But here some perhaps will obiect and say that euen the Reprobates also come to God and are bold to craue remission and forgiuenes of their sinnes as often as they say but the Lords Prayer which with many of them is full oft and euery day Answ Whereunto may be answered Esay 29.13 that this is not to come and approch to God for though with their mouth they draw neere and honour God with their lips yet their hearts are farre away Neither doe their prayers howsoeuer they make an outward shew proceede from any good affection of the heart as hauing a desire and longing to obtaine the thing which they pray for but onely are hypocritically vsed for a shew and fashions sake and therefore doth not in truth deserue the name of Prayer since it is onely outwardlabour of the lips For hee that draweth neere to God as he ought to doe must doe it with a true heart Heb. 10.22 as witnesseth the Apostle Heb. 10.22 In which sort all they doe which are throughly broken vnder sinne in their heart doe loath it are weary of it desire to be released and freed from it and therefore doe earnestly pray to haue it pardoned thinking nothing to them so ioyfull as to be deliuered from the bondage thereof As for the other concerning whom this obiection is made although they can make a great show of sorrow for their sins that they pray to God for forgiuenes of the same and that for the same cause they doe present themselues before the Maiesty of God yet for that they doe not come with a true heart doe not in heart detest their sinne but take a delight and pleasure therein and still couet to frequent and vse that euill which in their words and mouth they make a show to be deliuered from it cannot bee said that they come to the Lord neither that they can obtaine any thing by this their lip-laboured prayers sauouring onely of hypocrisie and not of truth CHAP. XII Of lothing of sinne the second Marke of Repentance THe second thing Marke 2. which I set for a marke of true Repentance is an hearty and inward hatred and lothing of sinne not onely in that it is simply a cause of iudgement but especially in that it is an offence against God that is so gracious and so louing a Father This hatred is not to be numbred amongst the workes and fruits of the flesh and so prohibited and forbidden vnto man but it is to be iustly accounted among the fruits of the Spirit and giuen in charge commandement vnto men and may very well be called a godly hatred for that hereby our loue to God is to be shewed forth and proued according to the saying Yee that loue the Lord hate euill Example of this hatred we may haue in the Prophet Dauid Psa 119.113 affirming that he hated vaine inuentions Psal 119.113 but loued the Law of the Lord and againe 163. I hate fals-hood and abhorre it And to proue that this hatred ought to be in vs both in regard of the filthinesse of the sinne which wee haue committed and also in respect and regard of God against whom wee haue sinned Psal 51. looke to the doings of the same Dauid Psal 51. who in that mournfull Psalme song of true Repentance of all other things maketh least mention of iudgement but to shew how he was affected in his mourning what it was that he principally respected in his suit he cryeth out vnto the Lord that hee would wash him throughly from his iniquities and cleanse him from his sinne c. So that it was not so much now the Iudgement against sinne as the very filthinesse thereof and the maiestie of the Person against whom hee had transgressed that did driue Dauid into this sadnes and heauinesse expressed in the same Psalm as euidently appeareth by his earnest iteration therein vsed With this hatred and detestation of sinne is ioyned a desire and longing to bee deliuered and released from the burden and bondage therof as appeareth by the feruent hearty and earnest prayers and the deepe sighs and gronings which the repentant sinner often maketh powreth out in regard thereof Of this we haue also example in the same King Dauid Mary Magdalen yea and the poore Publicane Luke 18. Luke 18. vnto whom wee may in mine opinion very well ioyn for examples cause Peters auditors Act. 2. who hearing Peters Apology Act 2. and besides by what strong Reasons brought out of the Scriptures hee had proned that Iesus whom they had crucified to be the true promised Messiah appointed of his heauenly Father to be the Deliuerer and Sauiour of his people cryed out vnto Peter and his fellow Apostles saying Men and Brethren what shall wee doe By this their Petition in pitifull manner powred forth giuing an euident Testimony that they were so desirous and had such an earnest longing to be deliuered as that they were ready and willing to take any lawfull course were it neuer so painfull so that they might obtain their desire yea they seemed to think it very long before they heard it This is proued vnto vs also euen by the example of the Apostle Paul who most earnestly prayed and besought the Lord against his imperfections and pricke of his flesh Moreouer with this hatred is also to be ioyned a shame and confusion in the persons repentant because of sinne and that not onely in respect of Man for so the very Hypocrites are ashamed of their sinnes and therefore seeke by all meanes possible to hide and
mee thou doest account it also that to bee prosperitie which is voyd of all trouble and disquiet so that no longer then peace quietnesse continue no longer he accounteth it to be prosperity Whereas God would not haue thee to consider so much the very instant and time present but the issue and end of all The Scriptures doe testifie vnto vs yea and experience also doth teach vs that the wicked are seene to bee in this worldly peace and to bee without troubles when as on the other side the godly are in great troubles yet cannot the wicked ones bee iustly said to enioy prosperitie nor the godly to bee out of prosperitie vntill the end of the one and the other bee manifestly knowne and then that will sufficiently proue that the wicked this peace notwithstanding is void of prosperity and the godly their troubles notwithstanding are yet prosperous And therefore the Prophet Dauid in the 37. Psal hauing discoursed at large of the flourishing estate and prosperitie of the Righteous in the end to shew how we may truely iudge determine of it referreth vs not to the beginning or iniddle but vnto the end thereof saying Marke the vpright man Psal 37.37 and consider the iust for the end of that man is peace The good Souldier doth not determine of his good successe by the heate of the skirmish or by the strokes and wounds giuen and receiued betwixt him and his enemy but by the ssue and euent of the battell For if then hee put his foes to foyle he thinketh the victory to be his and his fight to haue beene good and prosperous The Merchant-venturer doth not iudge of the good successe of his Aduentures by the present tempests and stormes beating vpon him and whereby he is tossed to and fro and often in danger of losing all but if in the end he arriue safely at home without disparagement of his life and substance he then thinketh all to be well and his voyage to be worthily accounted prosperous So that which God speaketh of thy life and whole life considered altogether doe not thou thus minsingly with Satan diuide and part asunder by piece-meale for so thou mayst bee soone deceiued but ioyne the beginning with the proceeding and consider both these vvith the issue and end thereof and thou shalt finde that whatsoeuer Satan shall reason to the contrarie yet the godly mans life euen in the middest of all Aduersitie is a most happy and blessed life and full of all prosperitie because that the end thereof assuredly is blessed and prosperous Here perhaps you will maruell and demand how it can bee that these so contrary things should possibly concurre and meet together at one time and in the same subiect To remoue this maruell and to satisfie this demand not I but the Apostle Paul shall come in place who is bold to vtter as maruellous doctrine as this As dying saith he and yet behold 2. Cor. 6.9 10. we liue as chastened and yet not killed as sorrowing and yet alway reioycing as poore and yet making many rich as hauing nothing and yet possessing all things And what now are these in death life in afflictions comforts in sorrowing abundance of reioycing in pouertie plentie and in exceeding penury the possession of all things but euen in aduersitie the greatest gale of all prosperitie CHAP. XX. Other Obiections of Satan against the former doctrine confuted IF this which I haue somwhat largely discoursed be thought to be too little and insufficient for confirmation of mine assertion neither wil content your minde take I pray you a little paine wade on w th me a litle further in this matter I trust by the assistance of the Spirit of God euen by a very familiar example to make the case so plaine that you shall euen as it were of force bee brought to confesse my Position to bee true whatsoeuer the enemy of mankind will seeme to blatter out to the contrarie It is not to be denyed but that Satan the better to ouerthrow the seruants of God is busie to take many exceptions against the Truth proposed and vseth many reasons for confirmation of his doings But when all are thorowly skanned they will euidently appeare to be more presumptuously vttered then duely proued as now shall bee easily seene Let it be granted for disputations cause but not that it is true indeed that the promises of God doe concerne this present life onely I meane the promises of prosperitie and that they shall be here performed also Say that the righteous shall not fall for euer that is shall neuer fall but shall euer flourish Let Satan vpon these two grounds beginne to settle his mayne conclusions yet I doubt not but that vpon the examination of his reason it will cleerely appeare that his conclusions are but vaine light and of no weight or importance This is Satans reason The righteous men and children of God doe in this life enioy continuall prosperitie Satans Reason For so God hath said and promised who is true in his word faithfull of his promise and therefore surely wil perform it But thou hast not this prosperitie For thou continually liuest in trouble and aduersitie And therefore questionlesse thou art none of Gods children Answ The first Proposition with the reason I grant to be true but the second and the reason of the same I affirme to be most absurd if it be well considered Art thou therefore excluded from prosperitie because thou indurest troubles in this life Nay rather thou mayst with safety deny the consequence of this connexion For troubles and molestations are no vndoubted marke whereby to coniecture the absence of true prosperitie because that both these may very well concurre and come together as by this familiar example plainly doth appeare Example The Merchant the Husbandman the Artificer doe all take great paines one by Sea the others by Land they toyle and labour and are greatly for the time disquieted as men ouer-wearied with excessiue toyle yet in all this their paines are turned to a good euent they prosper for their wealth is thereby increased their labours and toyle are recompenced with great profit and aduantage Will you now say because these men haue such paines and troubles that therefore they doe not prosper I perswade my selfe thou wilt not say it And why Surely for this cause onely for that these their paines as is said are turned and conuerted to their gaine Euen so it is with the children of God they are in afflictions and troubles they are pressed with miseries in this life and yet still they prosper still they flourish because that all and euery one of these their troubles afflictions and miseries be they neuer so great and neuer so many are still conuerted and turned to their good For all things worke for the best and greatest commoditie and benefit to them that are elect of GOD. So that gaine is gaine to them how
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
to sinne against him but will haue him exercised sometimes in greater troubles sometimes in lesse sometime touching and vexing him with sicknesse of body sometime with death of friends sometime with losse of goods and cattell sometime after one sort and sometimes after another but all to this end that so hee might make him more mindefull of him and more carefull to shew forth his louing obedience towards him This also by a Similitude may very well bee confirmed vnto vs. Shall the Physician bee said to hate his patient when as hee giueth and ministreth vnto him a strong and sharpe Purgation to recouer him Or shall the father be said to hate his sonne when hee doth chastise and correct him with the rod that hee may reforme him So neither can God iustly bee said to hate vs but rather to loue vs when in this manner hee launceth our sores that hee may heale vs and thus father-like correcteth and chasteneth vs with his Fatherly hand that hee may amend vs. And smally for the better confirmation of this doctrine by the testimonie of the Spirit of God in plain texts of Scripture Ioh. 16.13 to that which hath beene said let vs adioyne the plaine euidence of the Spirit of God which is the Spirit of Truth and leadeth vs into all Truth and witnesseth as much as I haue said namely that All those things proceed and come not of hatred but of loue Reu. 3.19 As many as I loue saith Christ vnto the Church of Laodicea I rebuke and chasten Vnto which agreeeth also the saying of Salomen Pro. 3.11 The Lord correcteth him whom he loueth euen as the father doth the childe in whom hee delighteth Whereunto consenteth also the testimony of the Spirit Heb. 12. saying Heb. 12.5 c. Haue ree forgotten the consolation that speaketh vnto you as vnto children My son despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth hee chasteneth and hee scourgeth euery sonne that hee receiueth Hereupon now I conclude that if the former reasons had not beene at all yet this three-sold euidence of the Spirit of God whose Office is as I haue said to leade vs into all truth Joh. 16.13 may serue sufficiently to the quieting of any Christian conscience if it be throughly weighed and considered And therefore whereas Satan to the derogation of this healthfull doctrine and the increase of thy sorrow and discomfort doth forge this subtill reason Satans reason Those whom God doth thus afflict hee doth not loue but hate But thou art afflicted so and so by God Ergo thou art not beloued but hated of him This reason I say is easily ouerthrowne for that it is forged By whom by Satan which hath beene a lyer and a murtherer from the beginning and therefore his argument is not to bee receiued But wee are rather to hearken vnto the doctrine of the Holy Ghost which telleth vs a contrary tale that it is not hatred at all but loue not anger alone but the Fatherly care and tender affection of God towards his children that maketh keth him thus to correct and chastise them And this not that they should perish as Satan would inferre but that they should bee preserued and not perish with the world So that if wee endure this his chastisement hee is so farre from casting vs off that as hee hath witnessed hee offereth himselfe vnto vs as vnto sonnes But if wee bee without it wee are so farre from loue that wee are not sonnes Heb. 12.7.3 but Bastards And now see how thou maist very effectually turne this Argument of Satans back againe vpon himselfe to his confusion but to thy exceeding comfort God hath afflicted thee with many crosses and miseries art thou therefore cast out of the loue and fauour of God Nay rather thou art hereby assured that thou art no Bastard but in the number of those that in deed truth are become the Sonnes and Children of God CHAP. XVII Satans Obiection against the former doctrine answered BEfore that I enter into the Answer to Satans vsuall Obiection made against the former doctrine I am to counsell thee to take heed vnto thy selfe and to beware of his policie betimes For if thou wilt be ready to accept at his hands whatsoeuer hee will aduenture to profer vnto thee hee will soone bring thee to take at his hands Copper nay drosse for Gold deadly poyson for a soueraigne Potion and that to thy confusion Try therefore and examine his obiections thorowly marke from whom they come and to what euill end and purpose they are made so shalt thou the more easily withstand him in his temptations and with more speed preuaile against him Although this doctrine concerning my first position bee as I hope so plaine that euen the simplest may vnderstand it and with such reasons confirmed as it hath pleased the Holy Ghost to minister vnto mee in that respect yet is the enemy of God and all godly men bold to take exceptions against the same and in this manner frameth his Obiection Obiect It is recorded in the Scriptures that these which you so often call afflictions are indeed iudgements and Gods vengeance denounced and executed on Gods enemies and those against whom his wrath and anger is incensed And for confirmation hereof wee may produce many examples euen out of the Scriptures but in a matter so apparant I thinke it needlesse By this Obiection thus framed and vttered it euidently appeareth that the Forger thereof Satan by name will be a Serpent still of great subtilty still inuenting and forging new deuices to effect his deuilish purposes And therefore it is not to be maruelled at if he thus beginne to make assault vpon thee in this manner by force of this Obiection to raze out of thy minde the truth and certainety of all that before hath beene by so many Arguments confirmed which his malicious craft that it may the rather appeare Ict vs examine and try his Obiection thorowly and discouer the falshood and insufficiency thereof so farre forth as by the holy Spirit of God wee shall bee thereunto inabled The Proposition is this Obiect That afflictions are effects of Gods anger that such like afflictions as thou endurest are threatned in Scriptures as iudgements and effects of Gods haired wrath and anger vpon the wicked A subtili temptation whereby this enemy deceiueth very many But let vs a little dwell and stay thereupon syft and examine it thorowly and so the fraud thereof shall more easily appeare Whereas it is said in the Obiection that God doth threaten such like things as iudgements and vengeance for sinne to be executed on the wicked It cannot bee denyed the Scripture to this end is indeed plentifull But what of this Not any thing in truth can hereout bee gathered for Satans purpose But herein his craft doth the more appeare in that vpon so good a ground hee
goeth about to erect such a deformed building and to set vp his subtilties For by how much the foundation is more true by so much his in consequent conclusions will seeme to bee more strong and forcible And then especially it lyeth vs vpon to bee more circumspect and wary to cut him short and to preuent him in so malicious a purpose Let vs now come to the view of Satans Sophistry The question is of the hatred of God The Proposition proposed is true indeed But yet too weake and altogether vnable to conclude the question For thus he reasoneth These miseries and afflictions are sometimes the effects of Gods hatred And therefore they are so in thee too Answ This Argument cannot hold For that which is sometime so will neither beare a generall inference nor yet a particular or a speciall conclusion If a man should thus reason The Sun doth sometime harden the thing it shineth vpon therefore it hardeneth Waxe also Euery petit Logician would bee ready to scoffe and lest at the baldnes of his Argument But to insist euen in Satans owne example These troubles and miseries proceede sometimes from the loue of God and therefore they doe so to the very Reprobates and Castawayes Although the antecedent be true yet the conclusion can neuer be made good and such is the conclusion of Satan For what reason I pray you is in this It is sometime so and therefore so at all times It is so in some and therefore so in all Or it is so in Iudas the Traytor Ergo it is so in Peter or some one other of the Apostles As though that which is affirmed truely of the one must of necessitie without exception be verified of another Let Satan therefore first proue this his proposition to be generally true that is that these afflictions doe alwayes come from the hatred of God Or else this and such like particular conclusions will stand him in no stead But this proofe hee can neuer bee able to make Hold him therefore at this pinch and thou shalt to thy great comfort haue a notable victory against him Thus thou maist now see one piece of Satans malicious craftinesse discouered which he vseth in this reason to deceiue men afflicted withall But yet this is not all the poyson that lurketh vnder the faire show of words in this the Serpents reason as shall anon appeare He is indeed very pregnant in his proofes so is hee also as painfull and plentifull in his misconstructions wresting all to his owne purpose that hath but onely a very little show or likelihood to fauour the cause he hath in hand and striueth to proue Whereupon it commeth to passe that as in many other so euen in this reason also he very slightly passeth ouer the matter by the crafty confusion of words of diuers significations as though they signified and imported one and the selfe same thing And therefore the rather and sooner to deceiue either thee or any other hee thus subtilly reasoneth Satan his reason God saith the Scripture is angry with those whom he punisheth And therefore it cannot be but thou art hated of him and so out of the tale and number of his children Answ This is no doubt a very absurd kind of reasoning and argueth sufficiently from what Spirit it proceedeth and therefore is thereafter to bee liked of and allowed What Scripture euer taught thus to ioyne confound those things together which God hath distinguished Cannot the winde stirre and moue but it must needs bee a tempest Cannot the Sunne bee dimmed with a Cloud but it must vtterly lose his light And cannot God hee angry and displeased but hee must needs hate and finally cast away for euer Is there no meane to be had None easier way to be found must all of meere necessitie and of force be stretched on the rack of extremities Indeed Satan would haue it so and therunto goeth about by this his subtil reason to perswade But yet Gods Spirit doth teach vs far otherwise that God sheweth himselfe to bee angry and displeased with many of his seruants and deare children whom notwithstanding he hated not but most dearely loued that hee oftentimes hath not onely threatened but also actually executed punishments vpon them from whom he also promiseth that he will not take away his mercy for euer This doctrine of the Spirit of God by the example of Dauid Hezechiah and many others in the Scriptures is prooued to be as certaine as that which is most certaine and therefore euen in this point as in al his others Satan is found to be a lyar his reason to be of no force for that so subtilly he maketh no distinction and difference betwixt the hatred and anger of God As though they were indifferent times of one nature and of one signification And therefore if in any place he findeth these afflictions to proceed of anger he straitway inferreth that it is of hatred As though God hated all those with whom and that most iustly he is displeased Which is not so as hath been shewed God in some sort may bee said to be angry with his children and in anger to afflict and punish them But hee can neuer bee said to haue them For these two are things different in God God is said to hate those whom either in his Decree hee hath excluded from mercy though he grant them life and prosperitie here on the earth for a while or in his punishments hee doth in anger consume that is in Iustice seeke onely and intend their condemnation But it is not so to his Elect and Chosen For if in them he hateth any thing surely it is nothing but sinne alone he hateth not their persons as he is said to hate the persons of the Reprobate But yet God may be said to be angry with his Elect that is he may haue a will to punish sinne in them in what manner it pleaseth him and he may lay his temporall punishments vpon them as being displeased with their sinnes and offences and yet be stil in loue affected towards them as the Father that is incensed to anger against his Sonne that hath done amisse and therefore also taketh the Rod and punisheth him and yet still he loueth his child neither can for this anger be said to hate him And it is wel to be obserued that there is a difference too betwixt this anger of God towards his Children and the Cast-awayes vnto the Elect and the Reprobate Vnto the Elect it is temporall short and for a time For hee will not alwayes chide neither keepe his anger for euer Psal 103.9 But vnto the Reprobate it is perpetuall and eternall In the Elect with such measure 1. Cor. 10.3 that they may sustaine and beare it but in the other beyond their strength vnto their euerlasting confusion In the Elect to worke amendment vnto life Rom. 8.20 In the Reprobate to obdurate and harden them vnto eternall