of God in our hearts and soules that was marred and defaced so greatly by the fali of Adam This Image or impression is easily knowne and discerned from the counterfeit and outward shew of hypocrites whose sanctity and deuotion is onely outward Glorious indeed they appeare in the outward shew like painted Sepulchres but if they looke inwardly vnto the heart there is nothing to bee found but rottennesse and corruption So that it may easily bee there seene that the ruines of old Adam are not yet againe repaired in them Look therefore I would aduise thee not vnto the outward appearance bee it neuer so glorious and goodly but looke into thy soule the inward part and looke so neere as thou canst into euery corner thereof and see if thou canst finde the rubbish of Adams fall to bee in some sort swept and cast out and the image of GOD in holinesse and righteousnesse to bee in some measure renewed and imprinted againe vpon thee Which if thou canst see and perceiue then assure thy selfe that this Testimony is in deede the vndoubted and infallible Wunesse and Testimony of this Spirit of Adoption Thirdly thou maist know and discerne it by the constancie and certainety of the testimony that it giueth For it is not like the wauering vnstedfast flash of hypocrites which think maruellous well of themselues slattering and perswading themselues for a time in a blind conceit that they are in the number of GODS Elect but cannot grow indeed to any continuall or certaine resolution therein But this Spirit if it haue liberty to speake and be attentiuely hearkened vnto yeeldeth forth a full and a settled perswasion of the truth of our Election in Christ I say if it haue liberty to speake and be attentiuely heard for that it oftentimes falleth out with the faithfull that though they haue this certaine Witnesse within them yet the Flesh sometime getting the head and mastry ouer the Spirit in them will not suffer it to speake so plainely as it would And they also being thereupon troubled with this frailty which they finde in themselues do often fall into many wauering and doubting thoughts while they do not listen attentiuely vnto this witnesse of the Spirit that now seemeth to speake more coldly and with a lower and lesse audible voice vnto their soules then heretofore For certaine it is that though the Spirit doth alwaies witnesse and giueth also a most certaine and constant Witnesse for it is the Spirit of Truth yet it is not alwaies in the like measure to the discerning of our soules but sometime more euidently and sometime lesse yea and that sometime also so obscurely as that the children of God whiles they are too much busied otherwaies in hearkening vnto the suggestions of Satan the World and the Flesh they doe seeme as though they heard it not at all Wherefore if thou hast once felt and found this testimony of the Spirit in thee let it suffice thee and be therewith content his testimony once giuen is of great force for that as I haue said hee cannot lye Therefore I say if at any time it hath witnessed the same vnto thee seale it vp for a most certaine truth For the Spirit of God which leadeth vs to all truth speaketh nothing but Truth hath spoken it And although now it seeme to waxe so cold in giuing euidence yet if it doe but whisper nay if it doe as you would say but breathe within thee that is giue neuer so secret and small a Testimony yet doe not thou misdoubt it for euen this is as sure as a thousand other clamorous and lowd witnesses to confirme the truth of thine Election And bee further assured of this that thou canst not in any wise reiect this testimonie though it seeme in thine eyes but simple and slender without exceeding iniury offered vnto the Spirit of Truth Fourthly in the manner also of the effecting this certaine Witnesse and Testimonie thou maist discerne it to bee the testimonie of this Spirit of Regeneration and Adoption for it is wholly and fully in the Death and Passion of Christ euen by by assuring thy soule and conscience that Christ with all his benefits is thine and that in and through him and him alone thou art become the adopted Childe of God and heire of euerlasting glorie Now whereas by thy question moued thou seemest to doubt of the truth of this testimony whether it bee of the Holy Ghost or not I answer further Is it any thing likely that Satan would euer perswade any man of this assurance of such incomparable benefits as Christ by his Death hath purchased for his Elect Would he euer perswade men that in Christ we are made the adopted Children of God No I assure you that is farre from Satans purpose he knoweth that this kinde of doctrine serueth not to aduance but vtterly to ouerthrow his kingdome and therefore laboureth what he may to suppresse the publike preaching of the Gospell that this kind of doctrine should bee hid from the knowledge of men so farre is he off from furthering of the inward application of the same vnto the comfort of our soules wherein the vertue of Christ his death consisteth Therefore if at any time the hypocrites do flatter and perswade themselues in their election it is not wholly alone and principally in Christ from his death Passion that this perswasion ariseth but vpon some other good liking cockering affection that they haue vnto their fayned and hypocriticall deuotion while they take such slight and slender tryall and examination of themselues Finally this Witnesse may bee knowne by two notable and excellent effects attendant and waiting vpon the same First that the Spirit doth hereby shead abroad in our hearts Rom. 5.5 the loue of God towards vs in Christ Iesus for it maketh vs to haue a certaine sense and feeling of the loue and fauour of God towards vs. Secondly vpon this followeth another effect and that is that vpon this sense of loue and sheading of his tender mercy in our hearts to the taste and feeling of our soules it causeth vs withall to cry and call vpon him by the name of Father for now when wee thus feele his loue and mercy whether wee cast our eyes downeward vpon our selues or vpward vpon the face of God in Christ wee see and behold him still as a gracious louing mercifull and compassionate Father reconciled to vs by and through Christ and our selues to bee his adopted sons and children whom hee in his eternall purpose in grace and mercy hath selected and ordained vnto life and that by and through the same our Sauiour Iesus Christ his deare Sonne Hitherto of the witnesse of the Spirit Let vs now come to the outward fruits of our Regeneration CHAP. XXXV Of the outward fruits of Regeneration HYpocrites aswell as the Regenerate haue in outward shew many good deeds wherby they gaine to themselues no small praise and commendation of deuotion and
Gods Spirit doe assist cannot put out of frame and order 1. Reg. 21. How was Ahab humbled when he heard the iudgements of God denounced by the Prophet Eliah Dan. 5.6 How did Belshazzar quake and tremble when hee saw the handwriting on the wall his countenance was changed his thoughts troubled him so that the ioynts of his loynes were loosed and his knees smote one against another How was Foelix terrified Act. 24.26 euen with the hearing of Paul disputing of righteousnesse and temperance and the iudgement to come And how was Iudas the traytor also distressed in minde when in despaire most desperately hee hanged himselfe Let it not seeme maruellous vnto you that I thus couple the disquieted soule with those who in the Scriptures haue beene accompted castawaies For during these extremities it doth no better iudge and esteeme of it selfe For the time it seemeth to bee in his owne conceit and iudgement no better then a reprobate one alienated and exiled from grace a fire-brand of Hell and fuell appointed to destruction Insomuch that oftentimes hee cryeth out in most lamentable and wofull manner that he is nothing else but a damned creature Nay with some and that full of this malady doth grow so extreme and terrible that their soule chuseth rather to bee strangled Job 7.15 then to bee in their bones whose griefe seemeth by so much the more desperate and fearefull by how much more for the time they seeme to be depriued of comfort One troubled with the consideration of his sin compared to a sicke man For as it is with the sicke man that is euen at deaths doore and brought as it were to the edge of the graue his weake stomake is neither able to receiue nor retaine the food ministred vnto him but either it riseth at the sight thereof as ready to refuse it or else hauing receiued it casteth it vp againe as altogether vnable to digest it Euen so it is with the soule that is sicke with sinne set before it out of the Word of God the Food of eternall life either his stomake riseth at it and will not receiue it saying that these things appertaine not to him Or else if he heare thee for a time as seeming to haue receiued it into the bowels of his soule yet not long but the stomake of his soule beginneth againe to wamble in him and the courses of his despairing thoughts returning vnto their sit againe hee is oftentimes more distressed then before and in fine vomiteth it vp againe and falleth to his wonted agonies So that as it is with the man that is wounded And to one that hath some wound or impostume c. or hath a sore impostume though he be in great extremity is so fearefull to haue his malady to be touched that if the Chyrurgeon doe but mooue his hand vnto it though with intent to ease cure him yet he draweth backe and cryeth out Mat. 8.28 chusing rather to continue in his griefe then to let his sore be launced And And to the two possessed with Deuils that our Sauiour cured as it was with the two possessed with Deuils of whom wee read in the Gospell that when Iesus came neere vnto them they cryed out not tolerating that hee should approch vnto them So he that thus is wounded and infected with the botch of sinne if a man goe about to apply some thing to heale his sores and cure his corrupted maladies will crie out Oh hee cannot beare it hee fleeth from it Offer Christ vnto him and present vnto him Iesus ready to deliuer him and rid him from the hands of sin and Sathan he cannot tolerate to looke vpon him then hee cryeth out as one possessed Who art thou and Verse 29. What haue I to doe with thee O Iesus the Sonne of the liuing God art thou come to torment mee before the time Speake vnto him of mercy He is not for the time capable of comfort and tell him of the sweet balsamum oyle of grace lay before him the couenants of compassion and preach vnto him of that sweet confection and soueraigne medicine of the blood of Christ to heale the sting and close vp the festered wounds of sinne this is to trouble the sore and to renew the griefe Out of this floure hee sucketh poyson this maketh his Byle to runne and this forceth his wounds to gape more wide For his despairing heart not tolerating to apply these comforts to it selfe maketh them an occasion of further torments Oh saith hee indeede these and these are the ioyes that appertaine to the righteous thus and thus should I haue had ease and found comfort vnto my soule had I beene one of Gods Elect and had my portion beene amongst his chosen but I alas a miserable sinfull and condemned creature am cast from the comfortable presence of my God and depriued of all his mercies Tell him of iudgement this is intolerable it maketh his soule that is already weake and wearisome to shudder and shake in pieces it stretcheth him vpon the rack of all extremities it pierceth as a sword into his distressed heart and as a violent fire it vehemently burneth in his bowels Then sighing out his sorrow and roaring out the extremities of his griefe and miseries as though already hee felt the horror of the hand of God and the dreggs of wrath and anger to haue begun to drop vpon him hee seemeth to himselfe as one abased vnto hell past all recouery Heereupon often also hee breaketh out into these and such like outcries His outcries and wofull complaints and wofull complaints and groanings How sinfull a wretch and cursed a caytiff am I How carelesly haue I liued and how dissolutely haue I spent my time Had I beene but a beast of the field then had my case beene better for then together with my life my miseries should haue had an end then should I haue perished and beene at rest then should my daies of trouble haue had a dated time and the yeeres of griefe would soone haue been expired Then should I not thus haue been a marke for God to shoot at and a butt wherein to sticke his arrowes of displeasure Then should I not haue beene terrified with the feare of Iudgement nor haue felt the burthen of my sinnes irremissable thus pressing mee downe to the pit of hell Cursed bee the time wherein I first was borne and the houre wherein first I saw the light let darknesse couer it as a curtaine let the sunne withdraw his light fill it with abundance of terrors and let the shadow of death rest vpon it Woe woe is me that euer I was borne why was I brought out of the wombe and why perished I not that no eye had seene me why was I not so as though I had not been And why was I not brought from the wombe to the graue Cursed euer and before I was ordained vnto wrath borne
in iniquity liuing in hypocrisie dying in misery and damned for euer But why doe I thus striue to open and vnfold the greatnesse of these extremities For were their griefe weighed and their miseries layd together in the ballance it would bee heauier then the sand of the sea Were I able to conceiue them as others sometime feele them and to thinke them as others often finde them in themselues yet could I neuer sufficiently describe them Well I may in some sort touch them but they onely can sound the depth and reach the bottom of these extremities which haue sometimes tasted and in some measure felt the bitternesse of this gall and wormewood Notwithstanding as by the outward appearance of the wound the inward paines may bee coniectured and by the externall strugglings we may ghesse the internall conflicts The greatnesse of these extremities discerned in part by the effects so likewise by the effects that come from the sorrow of sinne appearing outwardly in the body we may in some sort learne how great that griefe and anguish is that possesseth the heart within For besides the plaints before set downe he oftentimes bedeweth his face with teares and weeping The body also oftentimes waxeth leane and wan fretteth away and wasteth as pained with some grieuous and consuming sicknesse not vnlike as touching the outward appearance to those pangs which Dauid a man after Gods owne heart did feele in himselfe crying out and saying Psal 6.6 Psal 38.3 I fainted in my mourning Psal 6.6 There is nothing sound in my flesh because of thine anger neither is there rest in my bones by reason of my sinnes My reines are full of burning and there is nothing sound in my flesh I am weakned and sore broken I reare for the very griefe of mine heart And againe My heart panteth my strength faileth mee and the light of mine eyes euen they are not mine owne CHAP. II. The principall causes of a troubled conscience THe causes of these griefes 1 Cause some inconsiderately haue referred vnto melancholy Is the sight of sinne wheras indeed it is nothing else but sinne For experience teacheth that this is a passion happening oftentimes to those which by the disposition of their bodies are for the most part free from melancholy though many times I also grant that melancholy pastions are ioyned and doe concurre with it Was it melancholy thinke you Mat. 26.75 that made Peter so suddenly to single out himselfe from the rabble of the high Priests seruants and sobbing full of heauinesse to vtter out the bitternesse of his griefe with teares Shall we thinke of Dauid that when hee was taken and troubled with like perplexities that the same did proceed and come of melancholy Nay the Prophet confesseth and telleth vs plainely that it was sinne Psal 38.3 Psal 51.3 And therefore prayeth earnestly vnto the Lord Psal 38.3 Psal 51.9 to hide his face from his sinnes and to put away all the iniquities of him the same Prophet Dauid Psal 51.9 This I meane this sinne is it that maketh the heart to mourne and the inward parts to fret and burne with griefe This is it that causeth the broken soule to breathe out so many sighing plaints and to bee ready to swound and burst in sunder with so many fearfull and despairing thoughts For while hee sitteth so seuere a Iudge vpon himselfe and while hee prieth so narrowly nay too too narrowly into the disordered course and manner of his life laying the triall of his deeds to the touch-stone of the Law of God and weighing altogether in the balance with God his denounced iudgements hee thinketh euery word a sentence euery threat a thraue of iudgements and euery period to containe in it an exceeding masse and hell of miseries and woes This pricketh his heart in such sort that hee knoweth not what to doe and maketh him to cry with Paul though not with the like hope O wretched man that I am Rom. 7.24 who shall deliuer me from this body of sinne and death Vnto this sight of sinne is added the weaknesse 2. The second cause is the weaknesse or want of faith and many times the want of faith For when they see and remember the sweet and comfortable promises of grace and mercy contained in the Gospell when they call to minde that precious medicine and soueraigne confection of the bloud of Christ able to heale vp the most pestilent sores and to cure the most contagious and deadly wounds of sinne And withall looking into themselues and finding there a defect and want to receiue and apply the same vnto themselues be they neuer so sweet and precious because they haue not faith which is the onely hand to retaine and hold them they are more distressed and affrighted then if they neuer heard or thought vpon them Insomuch that as Satan is ready alwayes to cast something in their way thereby to further them in the way of desperation so are they as ready so soone as it shall bee offered to catch it and accept it at his hands And therefore neuer thinking of Gods order and course of calling which is in some sooner in some later and not alike in all because they feele not the present working of the Spirit within them and the pulse of faith to moue and beat in their hearts they sticke not peremptorily and without exception to conclude vpon themselues saying I haue no faith I cannot beleeue and therefore I cannot be saued my sins cannot be pardoned I am but a reprobate and a damned castaway So that this motion is not onely found in such as haue an vtter defect and want of faith but also oftentimes in those which haue a faith who although as I haue sayd they haue a faith in deede yet it is but a weake and a faint faith and such an one as for infirmity is not able to mooue and stirre it selfe For as the man that is in a swound Such whose faith is weake compared to a man in a swound or he whose parts are benummed with some extreme cold or sudden stroke though there bee a life still remaining in them yet such is their infirmity that they seeme as dead and are vnable to performe the functions that belong vnto a liuing body euen so this faith though in truth it be a faith and hath a life in it yet it is so benummed with the chilling cold of sinne and astonied with the stroke of our naturall imperfections that it seemeth to bee dead and vtterly voyd of vitall motion So that sinne vnto this weake and wauering soule is euen as meat is oftentimes to him that surfeteth Hee eateth it with delight and taketh pleasure in it yet when his stomake commeth to digest and worke vpon it the strength of nature beeing not able to ouercome the abundance of vnconcocted humors the whole body is sicke and weakened in euery part and facultie So the soule that is glutted and
somewhat ouerlaid with sinne though concerning the outward man hee tooke delight and pleasure in it yet when it commeth to be receiued into the inward man and stomake of his soule that is when by due meditation he beginneth to worke and chewe vpon it such is the want of spirituall heat and such is the weakenesse of his faith that being not able to suppresse the surcharging terrours of wrath and iudgement that proceed there-from by reason of the Law of God hee beginneth many times to bee sicke with sorrow then the heart is troubled and euery part beginneth to droope and faint by reason of this despayring cruditie and sinfull sicknes of the soule For proofe hereof wee haue diuers examples in the Booke of God Faith not at al times alike strōg in the worthiest of the Saints Psal 38. Dauid no doubt had a faith yet such somtimes was the weakenes of it that when hee came to the ruminating and remembrance of his sinnes he fell into great extremities as it appeareth in the thirtie eight Psalme Peter also had a faith and yet when by weaknesse and frailetie hee had so lyed sworne forsworne himselfe against his Master how bitterly was he perplexed within himselfe And Paul a sanctified and selected vessell when he considered the doubtfull conflict betwixt the law of his members and of his minde and seeing how hee was led captiue vnto sinne his faith so much relented that standing as one amazed not knowing what to doe hee cryed out Rom. 7.24 Oh wretched man that I am who shall deliuer me from the body of this death Now if the case were thus with these persons many other such which were so highly in the fauour of God so famous in the Church and indued with such an extraordinary measure and gift of faith as otherwise by their doings appeareth that sometime the exceeding surges of their faith did fall vnto so low an ebbe in the sight of sinne How can the weakeling chuse but bee greatly cumbred distressed through the weaknesse and imperfection of his faith The which sort of men Strong Christians do seldom grow to so great extremities as weake but their minds are much disordered and disquicted though they doe not alwayes grow to such extremities as did the former which through want of faith would peremptorily conclude their owne damnation yet is their minde for the most part disordered and out of frame hauing continually some wauering thoughts within them which continually vexe and wring their soules For though when they see and know their sinnes the fumes of their smoking faith not vtterly extinct ascending vp wil not seffer them to say without exception that they are castawaies yet can they not on the other side for the time be certified and assured of their life and safety but stand as doubtfull and in suspence betwixt them both Which their wauering doubtfulnesse by how much they consider it to bee contrary and repugnant vnto Faith by so much they are the more in minde troubled and distressed Insomuch that many times they are the rather giuen to iudge the worst of themselues And the suspition of death and condemnaetion seemeth vtterly to quell and ouercome the hope of life and saluation In which estate if happely at any time they fall to exact censuring and iudging of their liues according to the precise rule and Iustice of the Law of God it is a matter of no great difficultie to lead them on from step to step to the furthest point of Christian extremities I call them Christian extremities not for that it doth beseeme the profession of a Christian thus to doubt which is onely stayed in truth of Faith But I therefore call them Christian because they are such as may be had without the losse of Christ and finally fall from grace farre in very deed differing from the vnrecouerable estates of reprobates because that these extremities notwithstanding a man may still bee a vessell of mercie the chosen seruant of God and an vndoubted Christian The third thing which thus fretteth and disturbeth the broken Conscience 3 The third cause is the want and weaknes of repentance is the want and weaknesse of repentance when as either it findeth not in it selfe such a lothing and detestation of sinne as is required or such a readinesse and willingnesse vnto vertue and godlinesse as hee would and wisheth For whiles such an one looketh vpon the weakenes of his nature that is inclined to sinne Rom. 7.23 while hee seeth the Law of his members much rebelling and oftentimes preuailing against the Law of his minde And while hee considereth himselfe to be backward vnto Prayer and other such godly exercises as may tend to the seruice and honour of God Or at least not to haue so great delight and pleasure in them as is required and as oftentimes he findeth and seeth to haue been in other the true seruants of God then not onely in regard of his sinnes and sinfull life already passed but also in consideration of this his present state he groweth to a great mislike and seuere censuring of himselfe And thus or in some such like sort he reasoneth within himselfe saying If I were the Child of God The weake Christians manner of accusing and condemning himselfe if I were one of his seruants had I tasted of his Spirit which is the earnest penny of salutation then surely I should finde my selfe more affected and better minded vnto goodnes I should then be repentant for my sinnes and lothe and detest my former wickednes I should then more delight in goodnes and godlinesse then I doe But now alas I see I am a silly and sinfull castaway in whom abideth no goodnes and therefore I am an enemy to God and reprobated from grace and mercy Thus whether they consider their life past or present view and behold themselues either within or without still Satan that subtill Serpent and roaring Lyon is ready to trumpe something in their way whereby to make them stumble and fall Weake Christians resembled to little children or men weakened by sicknes By which his doings no maruell though many times hee much preuaileth Now these weake Christians are like the little child that hath learned but of late to goe or resemble those that haue beene greatly weakened with some continuall and excessiue sicknes who being newly come abroad by reason of their great infirmitie are not able to make a stedfast step but are ready to stumble in the plainest path So these either babes in faith and such as are but newly entered to walke in Christ or else weakened greatly with the continuall and dangerous assaults of sinne and Satan are not able to ouerstryde these stumbling blockes of temptations which by the enemie are continually cast in their way CHAP. III. Of the second or assistant causes of a troubled Conscience BEsides the aforesaid principall and inherent causes Other meanes whereby the extremities of
forsweare curse and banne himselfe in deniall of his Master Canst thou match with Paul which was a cruell persecutor of the Church of God Or with Mary Magdalen which was possessed with seuen deuils who for her filthy and outragious liuing was notoriously marked for a sinner And yet all these no doubt their grieuous sinnes notwithstanding were elected vessels ordained vnto life and receiued vnto mercy Call to minde to thy consolation and comfort the tender bowels and bleeding heart of mercy which shined in our Sauiour Iesus Christ vnto those gracelesse and hard-hearted Iewes which hauing preferred Barrabas a murtherer shamefully handled condemned and most villainously crucified the very King of life and Lord of glory Who while the wound was but fresh and bleeding and when as yet the speare was scarsly washed wherewith his body was pierced began to bleed againe afresh within himselfe euen with teares of loue and to rinse away the staines of bloud with the distilling drops of mercy being ready to receiue them into the reach of his compassion to cast their sins behinde him and to bury them in the graue of darknesse and obliuion that thus of late had so disgraced him with such exceeding contumelies O gracelesse Iewes that thus became vngrateful vnto their true Messias but O thrice more louing Iesus that was so ready to forgiue so hainous an offence The slandrous periuries of false suborned witnesses his being spitefully spitted on the reprochfull reede put into his hand as a scornefull scepter the purple robe in disgrace of royalty the crowne of thornes in contumely of his state and dignity the fists that buffeted him the whip wherewith he was scourged the clamorous tongues crying to haue him crucified the cursed crosse whereon hee was hanged the nailes wherewith hee was fastned the speare wherewith hee was pierced nor a thousand more indignities could force him to forget his mercy O loue of loues and mercy beyond the reach of all conceits Who euer crost with greater iniuries and yet who more franke and ready in pardoning And how can then thy thrice-despairing and distrustfull soule misdoubt his mercy Who heareth not that gracious cry and call of pity Mat. 11.28 Come vnto me all ye that are weary and heauy laden and I will ease you Who can donbt of his will that of his owne accord thus louingly doth will vs to come vnto him Remember what was sayd to Bartimaeus the blinde man sitting by the way side at Iericho Mar. 10.49 Be of good comfort arise he calleth thee Cheere vp then thy heauy heart with this sweet balsamum and oyle of mercy lift vp thy hands which hang downe and thy weake knees and make straight steps vnto thy feet vnto the Throne of grace Behold he calleth Cast then aside with Bartimaus the garment of despaire the cloke of sorrow and weedes of mourning Assure thy selfe of this that thou art not so fearefull in misdoubt of mercy for the greatnesse of thy sinnes to come before him as thou shalt finde him forward to receiue and entertaine thee with the armes of grace and fauor when thou comest so earnest to knocke but hee will hee more ready to open For marke and see and let it not in any wise grieue thee to wade on a little further with mee in the vnfolding of this so sweet a sentence and so comfortable a call First then here is to be considered who it is that calleth Then whom hee calleth And thirdly why he calleth Euery of these doth containe in it in great abundance the wine of comfort and oyle of grace to glad the heart and to cheere vp the heauy countenance of the sorrowfull and sobbing soule As touching the person that thus voluntarily Who it is that calleth grieued sinners vnto him Gen. 3.15 of his owne meere mercy and goodnesse prouoketh thee to come vnto him Is it not that womans Seed appointed to crush and bruize the serpents head Is it not that Root of Iesse that Sonne of Dauid that sweet Emmanuel that meeke Messias that mercifull Iesus promised by our God shadowed out in the Law prophesied of by the Prophets and in the appointed time exhibited Is it not I pray thee the subiect of our sorrowes the ransome of our sinnes the Redeemer of the world and the sole and onely Mediator which in his owne person hath concluded a peace and made a full atonement betweene the Lord and Man 1. Cor. 1.30 Is it not that Iesus Christ which of God is made vnto vs wisdome and righteousnesse and sanctification cation and redemption He it is without doubt and none other that calleth vnto whom do thou resort and thou shalt finde a most plentifull Treasury and abounding Store-house of soueraigne and comfortable refection Art thou distressed he can comfort thee Art thou in miseric he can relieue thee Art thou in thraldome hee can redeeme thee If thou art in troubles he can deliuer thee If thou be broken-hearted he can binde thee If thou be throwne downe he can raise thee If thou be wandring he can reduce thee If thou be wounded he can cure and heale thee If thou be sicke hee can recouer thee And though thou bee dead Iub 11.39 yea stinking dead with Lazarus yet he can reuiue thee What canst thou sue or seeke for to thy good whereof in him thou canst not finde sufficient seeing as the Apostle testifieth hee is all and in all things Col. 3.10 Col. 1.19 and in him all fulnesse dwelleth For mercy he is so compassionate that hee casteth none away that come vnto him In his suits so gracious Mat. 3.17 that in him the Father promiseth to be well pleased with vs. By his office so powerfull and so effectuall that by him the Father hath appointed to reconcile all things to himselfe and to set at peace Col. 1.20 through the bloud of his Crosse both the things in earth and the things in heauen And yet if all this cannot perfwade thee consider further that hee is called Iesus that is a Sauiour Mat. 1.21 euen to saue his people from their sinnes be they neuer so great neuer so many neuer so silthy his bloud is of such vertue that it taketh away purgeth and purifieth them all If all this cannot moue thee consider further that he is a Christ euen the soueraigne and sole Anointed of his Father to be our King our Priest and our Prophet O blessed Name Christ is a Prophet Is Christ a Prophet and why is this but onely to instruct and teach me Obiect Let me then heare thy cares and thou shalt heare my comforts against all the assaults and bitter drifts of sinne I know that in the first sight of sinne thou wilt exclaime and say that thou art inwrapped in an endlesse Labyrinth of woes and miseries and to finde out remedy therefore thou perceiuest that it is not in thy power nature knoweth it not riches haue it not man cannot atchieue it
Thirdly touching that other affection which is the longing after righteousnes Christ telleth vs Math. 5.6 that he is blessed that hungreth and thirsteth after righteonsnesse And how is it possible that any should be blessed that haue not faith For it is of faith Gal. 3.9 that wee are blessed with faithfull Abraham Let vs therefore now returne this reason of the distressed person back againe vpon himselfe with aduantage and greatly to his comfort Thou sayst thou art broken with the sight of sinne thou hatest it and thou desirest to bee freed and vnburthened of it and longest to feele the comfort of the Spirit to seale vp vnto thee thy saluation And yet thou canst grow to no certainty within thy selfe but remainest still doubtfull of thine estate Wilt thou therefore say thou hast no faith Nay I rather infer that thou hast a faith and that the Spirit of Adoption hath already laid the claime and giuen the earnest penny vnto thy heart Not because thou art not assured for be it farre that I should so reason but because that though thou hast not this yet I finde the other tokens and arguments of faith to be seated in thy soule In that thou art found thus heartily to mourne vnder sinne that thou lothest and detestest thy wickednes and doest so earnestly desire to be cloathed and inuested with the garments of Christs righteousnes whereby thou maist appeare righteous in the sight of thy heauenly Father For further proofe of this mine assertion for our better instruction let vs vse an instance or two euen in common reason The graft that is newly and of late planted it hath so farre increased that it hath brought forth buddes and leaues but as yet no fruit If now the question be demanded whether the graft be dead or not euery one which hath but common sense will answere that it is not dead but hath a life though as yet it hath no fruit but only a shew of leaues and blossomes If againe it be demanded how it can be that it should effect these two and not the fruit the answere will be that it is not necessary because these by the course of nature are precedent and goe before the other And therefore these that is the leaues and blossomes may be and the plant by them may be surely knowne to haue life though the other that is the fruit be not yet effected So say I of the plant of faith Although it hath not as yet the fruit of full assurance shewing forth it selfe yet it hath the blossomes that is the sorrowing for sinne the hearty de testation of sinne and the earnest loue of righteousnes Is this faith now dead or is it not at all because it hath not yet brought forth this notable effect of certainty and assurance God forbid But seeing it hath these other effects so manifestly appearing wee may assure our selues that we haue a faith already ingendred in vs which will bring forth that other excellent fruit of assurance in time conuenient The child that is conceiued in the wombe though it hath a life and motion yet it is not at the first discerned by the motion so apparantly as when it growes to more strength and more perfection and yet the infant being but yong and weake the woman coniectureth by some extraordinarie accidents in her selfe that shee is with child So faith that is ingendred as a yong Babe in the wombe of the heart and soule though by such apparant motion thou canst not descry it to bee within thy selfe yet in that alteration that thou shalt finde with thy selfe thou maist easily coniecture that there is such a thing conceiued For looke vnto thy selfe and consider throughly of thine estate what thou hast beene beforetime and what an one thou now art and thou shalt easily see and perceiue a great alteration and change in thy selfe and that thou art farre vnlike vnto that which thou wast before For before thou diddest delight and take a pleasure in sinne and wast quicke and ready to commit sinne euen with greedinesse No wickednes so vile but thou couldest easily bee brought to the working thereof But now as one burdened in thy selfe thou mournest and sighest at it thou dost greatly loath and detest it Before thou tookest no pleasure in the comfortable promises of God Christ and the merits of his precious death and Passion were odious vnto thee but now thou art so sicke with longing like a woman with child that thou most earnestly doest hunger and thirst after them Before thou couldest not abide to heare of the benefits of Christ thou madest none account of them But now thou art so affected towards them that at the very sight thereof thou art sick yea so sick that thou art ready to swound because thou canst not bee put presently in possession and immediately enioy the full fruition of the same Euery mi nute seemeth a moneth euery day a hundred yeeres vntill thy longing be satisfied and that thou mayest take thy fill and haue thy full repast vpon them O blessed change that is so full and plenteous with these so excellent fruits and effects of faith I may iustly call it a blessed change in respect of those comfortable promises most comfortably vttered by the Spirit of God to the great consolation of all those in whom this change is found First that there is the oyle of gladnes appointed for them that mourne in Zion They that hunger and thirst after righteousnes shal be filled satisfied Mat. 5.6 Ioh. 7.37 38. And to him that thirsteth Christ promiseth to giue of the Water of Life that shall make him neuer thirst againe but shall be in him a Well of water springing vp vnto euerlasting life Wherefore finding in thy selfe these things which are attended vpon with these so certaine and comfortable promises cheere vp thy selfe herein and refresh thy soule with the Flagons of Gods eternall consolations and comforts And whensoeuer either the weaknes of the flesh or wilynesse of Satan shall set vpon thee either with this or any such like assault put them off with this common word grounded vpon the former Reasons that the Argument to conclude the want of Faith is naught and the reason will not hold And yet I know there are certaine other doubts troubling and disquieting the distressed conscience As first seeing the Reprobates are found to haue a sorrow also whether his sorrow I meane of the Elect be not the very same sorrow of the same nature whereof the Castawayes may be partakers Secondly seeing that there is in him an inclination vnto sinne and hee findeth himselfe giuen to commit sinne whether vvithall hee can bee rightly said to loath and hate his sinnes Thirdly because hee findeth his nature so much drawing and haling him back from goodnes and godlinesse whether he can be iustly said to haue a longing after righteousnes For these and such like imperfections that he findeth in himselfe doe
Howsoeuer the matter bee coloured and in what manner soeuer he worketh the end is the destruction of man And to attaine vnto this end with the more facilitie hee will shew himselfe as hee is indeed a wyly Serpent yea a busie Aduersarie too letting nothing lightly slip and oucrpasse him whereby he may obtaine his purpose And that doing of his as in his obiections before so heere likewise it doth appeare 2. Sleights of Satan For in this his reason two especiall sleights of Satan doe euidently appeare The one in that hee presenteth before thee thy miseries and afflictions in the most grieuous manner that may be still exaggerating and amplifying them euen to the highest And all to this end that so hee may the rather appale and affright thee As though God would neuer thus and in such sort deale with those that are his Chosen as it is proued he dealeth with thee Secondly in the other he vseth very cunning shifts and crafty conueyance in setting before thee the miseries of Gods afflicted children which said miseries although they were neuer so grieuous neuer so intolerable and sauouring of neuer so great and sauage crueltie yet he doth extenuate them to the vttermost of his power that so they may appeare but light and slender If it so fall out that hee lacke a shift in this manner to lessen them then will hee bend his power and apply his wits vtterly to smother the remembrance of them that thou shouldest neuer thinke vpon them to thy comfort And therefore will be continually in this case to set before thee as a daily dish to feed vpon the examples of some such of Gods seruants as haue beene but lightly and easily afflicted by this meanes knowing or at least hoping so that hee shall adde a greater edge to this temptation Wherefore that wee may the better preuent Satan of his purpose aswell in this temptation as we haue done before in the other The third position Some of Gods children in former time haue beene as sore afflicted Let the third position bee remembred as an euerlasting Truth which is that be thy miseries and afflictions neuer so extreme and dangerous yet thou hast in bearing of them suffered in no such grieuous manner but it will easily bee prooued that some of the seruants of God at one time or other and in some one sort or other haue tasted and drunke as deepe of that cup as thou doest iudge thy selfe to haue done And therfore Satan in this his reason enlarging thine and extenuating the miseries of others doth prooue himselfe to be still as hee hath alwayes been from the beginning both a Lier a Murtherer That this may the rather appeare vnto thee search look but with a single eye into these thy troubles miseries and afflictions which thou endurest ransacke euery corner of them call them all to remembrance leaue not the least and lightest mite of them vnnumbred that so thy reckoning and grosse sinne may grow to the greatest yet I doubt not when all this is done that I can easily produce examples of those whom I know assuredly thou darest not deny to be the children chosen seruants of the Lord and yet haue suffered and endured if the matter bee weighed in iust and equall balance a great deale more then euer thou hast done Thou hast read or I am sure thou hast heard of that notable spectacle of all extremities I meane the patient Iob who being a man crowned with happinesse and maruelously blessed with abundance of worldly goods suddenly and in a very short time was depriued of them all his seruants were slaine his goods and chattels taken away his children killed his body stricken with so loathsome vlcers and byles that it was irksome to any to behold His friends which should haue beene as helps and comforts vnto him became as continuall corrosiues vnto his sorrowfull heart yea his wife in the iudgement of some which should haue beene a speciall comfort vnto him in this his most lamentable case was not behinde in bitter and scorning manner to the increase of his griefe to bid him Blaspheme God and die Doe but read and thorowly peruse the history and that booke of this seruant of the Lord and I doubt not but that thou shalt there finde miseries inflicted vpon this one person in such store that they are rather to be admired and wondred at then by any meanes to bee equalled Insomuch that his three friends which came of purpose to visit and see him with intent also to comfort him calling to minde the prosperous estate wherein hee before had liued and beholding the great misery whereunto he was now cast are sayd to sit all mute and amazed in seuen dayes silence not knowing what to speake or where to beginne Vnto this of Iob wee may annex the afflicted state of Dauid who in the booke of Psalmes setteth downe the greatnesse of his miseries by many significant and wofull termes while hee complaineth of the agonies and paines of his distressed body the want of safety dread of death distrust of life violence of foes and treachery of those whom hee esteemed to be his most trusty and faithfull friends But leauing these and many other such like examples of the Patriarks Prophets and Apostles of the Lord somewhat touched before if I should descend and come downe to the lower times and make relation of the great miseries of those faithfull Martyrs which suffered for the testimony of Christ most cruell torments in the primitiue age of the Church after the times of the Apostles it would I thinke force any heart though it were as hard as the Adamant to relent and melt with griefe when as without all regard of Sex care of age or regard of estate the virgin and the valiant man at armes the infant and the age the wife and the husband the father with his sonne and the mother with her tender and guiltlesse babes were condemned without all remorse and pity to the suffering of most brutish and cruell torments Some leauing all and forsaking their houses goods and substance were forced to flie into Desarts holes and caues of the earth for succour and reliefe Others not so escaping the Tyrants hands depriued of all their riches and estate were grieuously tormented Some whipped some buffeted some ratked some torne in pieces some hauing hands leggs and other members cut away their flesh lanced and gashed with kniues and razors their faces mangled their eyes some pricked with sharp quills and some quite pulled out some hanged some drowned some burnt to ashes at stakes others broyled on gredirons and rosted on spits some torne and rent with wilde horses and others thrown to most sauage and cruell beasts to be deuoured So that it cannot bee but that the Christian heart must needs be greatly grieued to read in seuerall the things that are recorded of them But lest these things mentioned thus in generall should seeme to you
to bee gazed on but that it should bee a memoriall to put him daily in minde of death and therefore we read not of any ouer-costly and curious trimming that Ioseph vsed hereabout If thus man could and would prouide for himselfe a Tombe or Sepulchre it were a blessed thing that it might serue to bee vnto him a continuall remembrance to put him in minde of death and of his departing hence But farre more blessed no doubt and thrice more happy should hee bee if with this good Disciple of Arimathea though not in the same manner hee could let Christ haue the first seasoning of his graue that is if through faith hope and comfort in Christ his Death and Passion he could prepare himselfe vnto his end But I haue digressed somewhat from my matter and yet I hope it be not much amisse the security and carelessenesse of our corrupted flesh being such as it is To returne therefore againe to that from the which I am digressed I would haue promised some reasons to perswade vs of the necessity of this preparation before I did come to set downe the manner and order how wee ought to prepare our selues to die but that in discourse and treaty of the one I shall haue occasion in some part to touch and include the other also This preparation in it selfe considered is in very deed a matter requiring a large and long discourse which manner of handling thereof I do leaue to others my purpose herein is onely to touch the principall points and those also so farre onely as they shall concerne my present purpose CHAP. XXV Of the first part of the preparation vnto death THE Preparation vnto death Preparation vnto death of two sorts is found to bee of two sorts either such as concerneth our goods and posterity or else such as respecteth our soules and the saluation thereof As touching that which concerneth our goods houshold and posteritie although it hath in it many branches and many things worthy the discoursing if it should bee fully handled yet for our present purpose I meane no further to entreate thereof then it is proued that the neglect thereof may bee a let and hinderance vnto vs in this spirituall combat at our latter end This kinde of Preparation wee finde to bee of great Antiquity and vsed of diuers renowmed Persons in the Scriptures Abraham Gen. 25.5 as it is recorded of him was mindefull of this and therefore although hee had diuers sonnes by Keturah whom hee tooke to wife after the death of Sara yet hee gaue all his goods before his death vnto Isaac his son Iacob also was not vnmindfull hereof Gen. 48.22 who as it appeareth did giue vnto his sonne Ioseph a speciall portion from his brethren Dauid also is noted 1. Kings 1.28 29 c. before his death although hee had many sons yet to leaue the Kingdome and Scepter to none but onely to Salomon borne of Bathsheba to his posterity This was giuen in charge euen from God himselfe 2. Kings 20.1 vnto King Hezekiah by the Lords Prophet commanding him to set his house in order for hee must die Experience in all ages yea and common sense also teacheth sufficiently how necessarie this kinde of preparation is what great commodities haue growne where the same hath beene daily vsed and contrariwife what great vexations and troubles in Law with a great number of other inconueniences haue followed vpon the neglect thereof So that hereby it easily appeareth that this dutie cannot bee neglected without great iniurie vnto thy seed and family that shall succeed after thee yea this also take by the way as a thing vndoubtedly true That as the vtter neglect hereof is thus hurtfull to thy seed and posterity so the deferring and putting off the same which is a very vsuall thing is very hurtfull and dangerous vnto thy selfe Therefore as it is requisite that we should haue a care in our life time to set all things straight and in good order both for the discharging of our selues of that heauy burden of these worldly cares and also for the stablishing of peace and quietnesse amongst those which are deare vnto vs whom we are to leaue to suruine vs So wee must consider that the principall thing that wee are to remember in it is that it is indeed a preparation that belongeth not so much vnto the time of infirmitie and sickenesse as it doth vnto the time of health And that it ought then doubtlesse to be performed when the Lord doth affoord vnto man strength of body and good memory and should not bee posted ouer vnto the latter end when sicknesse the messenger of death shall bee sent to call or cite vs vnto Deaths Court. For vpon this passing and posting ouer the matter from the time of health vnto sickenesse and in sicknesse time euen vnto the time almost when Death commeth to seyze vpon vs it commeth to passe that either the due order for the quiet estate of thy house is nor cannot be so well looked vnto and prouided for as it ought or that thy soule which is most to bee lamented in the time of thine agonies and sicknesses is little or nothing regarded But to eouer this vsuall fault in deferring this godly action from the time conuenient vnto the time indeed altogether inconuenient and vnmeet Satan hath ministred a cloake of excuse where with many are wonderfully blinded as though indeed God were bound of duty to order things after their prescription and to deale with them after their own hearts lusts Tush say they I hope well that God will giue mee time and space to prouide for both these things that is both for the setting of mine house in order and also for the good estate of my soule and that hee will not take mee out of this world in such a sudden manner but that I shall haue opportunity and good time allowed mee to set all things straight both for the orderly disposition of my goods and also for the carefull attending vpon the comforts requisite and needfull for the benefit and good of my soule Beware good Christian brother and sister who euer thou art that thus deceiuest thy selfe or rather yeeldest thy selfe to bee deceiued by Satan this is the crafty perswasion of thine vtter and most malicious enemy and therefore is none otherwise to be esteemed and iudged of but as a most extreme folly and point of dotage that I may so call it in this manner to dally with and to abuse the person of God for GOD hath giuen vnto thee a great time for doing hereof and thou neglectest it it argueth therefore a great folly and madnesse in thee It is in the vsuall and common Prouerbe While the Pig is proffered hold open the Poake God doth of goodnesse offer thee time to effect both these godly actions take it when it is offered and rest not thy selfe vpon vncertaine hope and expectation of the like againe heereafter If
thou didst well consider of the thing indeed thou shouldst easily find that thou hast very small reason to moue thee to hope after this time thou dream'st of whē as if it were longer then commonly is allotted vnto any yet it would bee found little enough to be imployed for the good benefit of thy soule And why then shouldst thou thinke that God will bee thus gracious to bestow this thing vpon thee in a time that is most vnfit when thou so vnthankefully didst put off and neglect the same being offered vnto thee so often before in a time conuenient Doe not thinke that thou hast God at command take his offer with thankfulnes vse it as thou oughtest to his glory and thy good and do not in any wise presume to prescribe vnto him a time or a manner how hee shall deale with thee at thine end If thou marke well without flatterie of thy selfe what thou hast deserued thou hast a great and a iust cause also to feare lest for thy carelesse neglect of this which in mercy hee offereth thee in iustice hee strike thee suddenly and at vnawares If therefore I might giue counsell in this so dangerous a case I would aduise euery childe of GOD to lay aside this vnchristian hope and to renew his Testament yeerely nay monethly or oftner that so he may be in a readinesse when death commeth rather then to post off all to bee performed in the time of sicknesse for by this deferring it commeth oftentimes to passe which is a lamentable thing for euery Christian heart and eye to thinke vpon and see that the man pressed with sickenesse and lying as yee would say at the point of death when hee should haue his heart and minde wholly set and fixed on heauen and heauenly things is so clogged and fettered in the cares of this life and such as concerne his house and Family that though his will be made according to his meaning his goods ordered and disposed accordingly and all things finished and ended to the knowledge of men yet with this sick man himselfe it is not so fully dispatched but that these worldly affaires wherewith his head hath been thus of late busied wil not so be rooted out but that a man shall heare him often euen in his greatest agonies to mutter and to talke of nothing else but these as though his head and thoughts were bent vpon nothing else And this many do with such vehemencie and earnestnesse that thereby they giue occasion vnto many that heare them to iudge that not onely the taste and feeling but also the very thought and inward meditation of heauenly ioyes and comforts seeme for the time to bee barred and excluded from hauing any place of rest and harbour in his heart and soule Wherefore if thou wilt not bee hindred from this taste of heauenly ioyes and pleasures at thy death and end of this thy naturall life haue a care in health in this sort to prouide for death lest the cares of this life bee a cause to hold and keepe these endlesse comforts from thee Follow the example of Abraham who in his life time when hee was in strength and health disposed of his goods While thou art yet sound and lustie haue thy Scpulchre in a readinesse with Ioseph of Arimathea that is let all things be prouided and set in such a readinesse as though alwayes and euery houre thou wert prepared and readie to descend into the graue Let neither thy youthfull yeeres nor yet thy strength flatter thee two deceitfull baites to breed securitie as though thou hadst long to liue and mightst continue yet many yeeres and so thou put off the time to make this preparation But while it is to day while thou hast time and season deferre it not but accept and vse well the time that God hath offered and giuen vnto thee CHAP. XXVI Of the second part of the preparation vnto death THE other and as I may well call it the Spirituall preparation vnto death belonging vnto the soule is found to be of two sorts that is either such as is to bee had and vsed at all times and throughout the whole course order of our life or such as concerneth the time of our sickenesse and death Of the first sort Salomon warneth vs very wisely 〈◊〉 1◠1 bidding vs Remember our Creator in the dayes of our youth while the euill dayes come not and the yeeres approach wherein wee shall say I haue no pleasure in them And our Sauiour Christ lesus putteth vs in minde hereof also both by diuers exhortations in the Scriptures and also by the Parable of the ten Virgines Mat. 25.1 c. bidding vs to watch and pray that wee may bee alwaies in a readinesse with Oyle in our Lampes to enter with the Bridegroom into the Wedding whensoeuer hee shall come In this Preparation the first thing required is alwaies to thinke with our selues and to remember that wee must die according to that saying Remember thy end and thou shalt neuer doe amisse This is an incuitable necessity imposed vpon all estates and conditions of men and of all to bee had in continuall remembrance This the Prophet Dauid calleth a numbring of our dayes saying Psal 90.12 Teach vs so to number our dayes that wee may apply our hearts vnto wisedome Where is to bee noted what a serious cogitation and remembrance this must bee euen so and such an one as may breed in vs a wise and a carefull heart and minde to doe the will of God for that is it which heere the Prophet meaneth by applying our hearts to wisedome or as the Hebrew hath it by bringing a wise heart into vs. For they that liue lewdly and loosely giuing themselues ouer as slaues vnto sinne howsoeuer they seeme wise in their owne conceit or in the iudgement of men yet in the sight and iudgement of God they are accounted for no better then fooles and as men that walke vnwisely But this is too generall for our purpose for this remembrance of our death as a preparation vnto this last and finall combate must not onely thinke of death and meditate thereof but must thinke of it as of such a time wherein wee must haue a dangerous and fierce assault made vpon vs and that by all these great and perillous Enemies Satan the World and the Flesh ioyning hand in hand and force with force against vs. If this doe once sinke deepely into our hearts it will make vs to haue a speciall care indeed and to look well about vs that we may be throughly prouided and in all parts well furnished and appointed against this heauy Day and time of Tryall And that so much the rather also if withall we consider and remember that the time when this assault shall bee is short and sudden vncertaine and vnknowne and therefore it lyeth vs vpon to watch continually that wee may be alwaies and euery moment in a readinesse that
faith and doe belieue And therefore I am assured also that I shall bee saued So that the generall proposition of the Gospell is most sure and certaine that all and euery one that hath faith and doth belieue in Christ shall bee saued and therefore are elected For none can be saued but one'y they that are elected predestmated and appoynted heereunto in the eternall decree and purpose of God Now if after a due search and sounding into thy self thou findest that thou hast this faith in Christ resting vpon his grace and promises and that thou art resolued in thy heart that remission of sinnes reconciliation vnto God and all the other benefits and effects of Christs death and passion doe appertaine and belong vnto thee this testimony is sure and certaine whereon thou mayst build this conclusion that thou art the sonne and elected childe of God And that the witnesse and testimony of these things to be within vs may bee had and deriued from our owne Spirit beside that place before alledged Rom. 8. that the Spirit of God and our Spirit doe witnesse together the same Apostle also seemeth to intimate no lesse 2. Cor. 13.5 bidding vs prooue our selues whether wee be in the faith and that we should examine our selues Know you not 2. Cor. 13.5 saith hee euen your owne selues how that Christ is in you except you be reprobates Now how should this proofe triall examination and knowledge of our selues by our selues bee had but by our owne Spirit 1. Cor. 2.11 For what man saith the same Apostle knoweth the things of a man saue the spirit of a man which is in him But heere it may be some will obiect against mee that these things are spirituall and of God For faith commeth not of our selues but is effected in vs by the Spirit of God and therefore by the same Spirit of God onely these must be discerned For that it followeth immediately in the same verse that these things of God knoweth no man but the Spirit of God Whereunto I answer that although wee cannot iudge and discerne of the things of God either concerning his excellent nature or the mystery of his will in the wayes of life and saluation what and how it shall bee but by the Spirit reuealing and manifesting the same in the sacred Scriptures by the Ministery of his Prophets and Apostles yet the knowledge of these things being had it hindreth not but that by our own Spirit wee may iudge the presence of those things in our selues which the Spirit hath thus generally set downe as things necessary in the Elect of God So then being by the Word and out of the Scriptures which is the doctrine of the holy Ghost schooled and instructed in the nature of these gifts and effects of the Spirit bee it faith or other spirituall gift whatsoeuer it shall bee a matter within the compasse of our own spirits being thus beforehand furnished and prouided to iudge and discerne whether these things be wrought and effected in vs as yet or not which is sufficient for my purpose and all that I require If therefore thou wilt know if thou be elected and consequently such an one as shall bee saued enter first into thine owne heart and soule and see whether thine owne spirit and conscience doth not testifie vnto thee and beare thee witnesse that that is verified and found to be truely and indeed within thy selfe which the word of God hath set downe as a most assured and vndoubted marke of the Children and Elect of God CHAP. XXIX Of the second argument whereby the certainty of a mans election is prooued THe second argument for proofe of a mans election is brought from the Spirit of God that dwelleth in vs. For as our owne Spirits doe testifie so the Spirit of God also doth beare witnesse together with our spirits that wee are the sonnes of God if sonnes then heires also euen the heires of God and heires annexed with Christ Heereupon it is that this Spirit of God that thus giueth euidence and witnesse with vs is called the Spirit of Adoption the Spirit of Promise and the very Earnest of our Inheritance It is called the Spirit of Adoption Rom. 8.15 Ephes 1.13 14. because it doth approoue vnto vs our Adoption that we are singled out from the world and by grace in Christ adopted to be the sons of God And this so fully and effectually that it maketh vs confidently and boldly to cry and call vpon God by the name of Father It is called the Spirit of Promise because it sealeth vnto our hearts the vse of all Gods promises in Christ contained at large in the Gospell to bee our owne and to appertaine and belong vnto vs. And it is called the Earnest of our Inheritance for that it is as a Pledge and Pawne vnto vs whereby wee are assured that God will perfect and performe his couenant of life in Christ that hee hath made and indented with vs that are his faithfull Children Although this testimony of the Spirit be most true and in the due and appointed time of God Ephes 1.13 that is after that they doe belieue is certainely found in all the Elect of God Ephes 1.13 yet I thinke it not sufficient this to affirme but also more at large to shew what this witnesse and this seale is in the Elect of God that so euery man may the better discerne and iudge of it in himselfe For though the Spirit it selfe bee sayd to be the Earnest of our inheritance because that the Spirit which thus in part worketh in vs being a part of our glorification which is heere in this life begun and that wee are by this part as by an earnest penny assured that God in his time appointed will bring this worke in vs vnto perfection for that he is faithfull and iust of his promise and will not let passe this good worke which hee hath thus begun in vs but will perfect and performe it vntill the day of Christ yet in that the Spirit is sayd thus to witnesse and to seale vnto vs the very words doe sufficiently intimate a further thing then the Spirit it selfe For it is certaine that these are things euen in common speech and reason distinct and differing one from another the testimony or witnesse and the person witnessing the sealing and impression of the seale and the seale it selfe This testimony and print or impression of the Spirit I take not to be diuers but to be one and the selfe same thing and doe iudge it to be nothing els but the reparation or a new impression of the image of God in vs which was before cancelled and defaced in vs by reason of the fall of Adam So that when the Spirit is thus sayd to seale nothing els is meant therby but that it doth again instamp and ingraue and set vpon vs euen vpon our hearts and soules that Image of goodnesse purity holinesse wisdome sanctity truth and
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
our Sauiour Christ Mat. 5.11 12. saying Blessed are yee when men reuile you and persecute you and say all manner of euill against you for my sake falsely Reioyce and be glad for great is your reward in Heauen Of this is that of Iames to be vnderstood Iam. 1.2 when he exhorteth the brethren to account it an exceeding ioy when they fall into diuers temptations For it cannot bee but that they that are possessed with that former ioy in the promises of grace vnder hope of glory but that they should also triumph and reioyce in afflictions that besall vnto them for Iesus sake Hereupon it is that the Apostles being beaten and scourged are said to depart Act. 5.41 reioycing that they were accounted worthy to suffer rebuke for the name of Christ Thus also the Martyrs of God are said to account it a crowne of glory euen their death and martyrdome which they indured in the cause of Christ To this doing no doubt they were stirred and moued because as Paul speaketh they did know certainly and beleeue that those momentany and light afflictions doe cause a more excellent and eternall weight of glory Or else because they are fully instructed and taught in the true vse and fruit of their afflictions Ro. 5.3 4 5. and doe know that tribulations bring forth patience and patience experience and experience hope and hope maketh not ashamed But it is far otherwise with the hypocrites For their time or rather vntimely faith in stead of triumphing and reioycing as one finding fit matter whereon to worke doth waste and melt away at the heate of these tribulations euen as the snow before the Sunne Well it may appeare to flourish awhile in time of peace and to shoote out the blade but when the parching sunne of afflictions doth shew forth his beames when the time of persecutions the time of tryall is come it then falleth and withereth away as though it neuer had beene For howsoeuer they seeme to approoue and like well of Religion yet doe they not delight in this Iewell that will cost so deare as eyther goods or life and therfore doe vtterly fall and shrinke away from it seeing it cannot be had held without such trouble and disquiet And that thou mayst the better know and discerne the true reioycing from the counterfet ioy of hypocrites I would wish thee to consider well of the Apostles words before recited out of Romanes 5.3 4 5. Ro. 5.3 4 5. where the Apostle doth maruellously illustrate the same First by certaine effects which proceed therefrom one vpon anothere by degrees and secondly from the speciall cause thereof The effects are First Patience which consisteth in quiet suffering and abiding the Lords corrections without any repining murmuring or grudging against the Lord for the same Secondly experience which is that assurance of Gods care and fauour towards them in their afflictions who although hee hath laid the same vpon them yet he will sustaine and vphold them so that they shall not shrinke or fall vnder this heauy burthen of tribulations and that the Lord in his good time for a testimonie of his loue will deliuer them Thirdly from these ariseth hope that hauing had experience of Gods loue heretofore in deliuering of them they are thereby also put in hope that his louing care ouer them is not now ended but shall still be continued towards them And fourthly this hope bringeth forth a boldnes to persist in confidence and still to depend vpon him without shame as knowing assuredly that in time conuenient hee will not faile them Secondly the cause or foundation whereupon this triumphant reioycing accompanied with these effects is grounded is the loue of God spred in their hearts because their hearts and soules finde and feele the loue of God to be so great and exceeding towards them in Christ Iesus that they are thereby perswaded that whatsoeuer he doth permit and suffer to befall them shall by Gods working turne to their great good and benefit Strengthening themselues with this reason of the Apostle elsewhere alledged That seeing GOD hath not spared his owne Sonne Rom. 8.32 but gaue him for vs all to death how shall hee not with him giue vs all things also For in this sort and after this order by this fruitfull meditation of grace in Christ and in his death and Passion is that same sheading and spreading abroad of Gods loue towards his children performed And therefore the Apostle euen immediately vpon the same annexeth the remembrance of the Passion of our Sauiour Rom. 5 6. For Christ saith hee when we were of no strength at his time dyed for the vngodly The fift effect of Faith The fift effect of Faith whereby as a marke thereof it is to bee knowne is loue not that loue before spoken of for that was in regard of vs a passiue loue beeing the Loue God whereby hee loueth vs. But this loue whereof wee now speake is actiue in regard of our selues euen that loue which we extend to others Gal. 5.6 for faith worketh by loue so that if thou hast a liuing and a working Faith thou shalt also haue a loue attending on it for else it cannot worke at all Now this loue in regard of the double obiect is found to bee of two sorts that is the loue which wee owe vnto God principally and aboue all and secondly the loue which we owe ought to beare towards our neighbour And these two kindes of loue although they greatly differ the one from the other yet they are alwayes so linked and inseparably coupled and tyed together that they cannot in any wise bee parted or seuered the one from the other For how can he saith Iohn 1. Ioh. 4.20 that loueth not his brother whom he hath seene loue God whom hee hath not seene And againe this commandement haue wee of him that hee which loueth God should loue his brother also And therefore the same Apostle in the same Epistle maketh the one to bee a signe and token vvhereby a man may know if hee haue the other In this we know saith Iohn that we loue the children of God 1. Ioh. 5.2 when we loue God and keepe his Commandements Hereupon now it may bee very well concluded that if thy faith bee true and liuely thou shalt easily finde these two kindes of loue to bee in thee the loue of GOD and the loue of thy Christian brethren My meaning is that thou wilt haue a Christian care so farre forth as thou shalt bee enabled by the Spirit of God 1. Ioh. 5.3 to performe and doe the will of God For this is the loue of God saith Iohn that we keepe his commandements And also wilt bee carefull ready and willing to thy power to performe and doe the duties of loue and charitie vnto thy Christian brother in helping cherishing counselling and comforting of him to thy power in matters concerning both the good
considered we may plainely see that it is a thing of no difficulty for the person regenerate to make a true difference betwixt himselfe and an hypocrite and betwixt his owne workes and the workes of an hypocrite And so in himselfe he may be assured that if his workes bee done in faith in humility and loue and to those good and godly ends as I haue declared how neere so euer they appeare to the workes of hypocrites in matter yet differing so farre from them in manner they are doubtlesse the true fruits of the Spirit of sanctification and therfore himselfe also vndoubtedly to bee in the tale and number of Gods adopted Children CHAP. XXXVI Of the second Obiection HItherto we haue shewed how the man regenerate may be assured of his adoption now wee are come to the other obiection which was that the righteous man and regenerate may fall againe and therefore that all this which hath beene sayd is not to any purpose or effect for that hee is not assured of his continuance and perseuerance vnto the end To this I answer that this doctrine thus vrging the finall fall of the faithful is indeede as farre from the truth as truth it selfe is said to be from falshood For what a dangerous point of doctrin is it that I speake no hardlier that any man should once thinke that they which are once renewed and regenerate by the Spirit of sanctification can afterward relapse and fall away without recouery This doctrine I may very well cal dangerous because it is a doctrin first broached by Satan himselfe the author of all mischiefe therefore very preiudiciall vnto mans saluation and not in any hand to be of vs receiued or harkened vnto yea which is more it is found to be very iniurious euen to all the persons in the Deity in that their eternall decree is thereby as far as Satan can preuaile falsified made frustrate voyd Nay this rather ought to be written and registred for an vndoubted and euerlasting truth in the heart vpon the tables of euery faithful Christian soule that they that are once thorowly and effectually called regenerate can neuer fall away for euer but shall must continue perseuer vnto the end Once regenerate in the state of grace and euer so whatsoeuer Satan thy sinful flesh can deuise practise against thee My reasōs to proue this my Assertiō are as follow The first reason is brought from the certainty and immutability of the decree of Gods electiō 1. Reason For this decree cannot by any means which Satan can deuise be altered and changed For they that are predestinate vnto life shall neuer be condēned And contrariwise they that are ordained vnto death shal out of doubt be neuer saued The reason is because that God who is the Author of this Decree doth neuer alter or change therefore his decree purpose cannot be altered or changed If it were so that his counsels could bee changed in this poynt these inconueniences would then follow that either God could not performe what he had decreed and determined or else that in continuance of time the same decrees may be bettered amended Both which are far from the nature of God either not to be able to performe his will or not to see euen at first and before all times what is agreeable to his own Nature and most behoouefull for his own Glory This is most certaine and of all the faithfull to bee receiued as an vndoubted verity that as God hath beene most wise and prudent before all beginnings in his counsels and decrees So he is and shall continue most powerfull euen for all eternity in performing and effecting of the same Wherfore since the election of euery one of Gods faithfull Children is a thing so certaine and so immutable that it can neuer change And since it is also prooued that euery one of the Elect in his due time may assure himselfe that he is elect it also followeth of necessity that he may in like sort assure himselfe of his continuance and perseuerance vnto the end Nay I adde further that hee ought to doe no lesse because that otherwise hee shall make God to be variable and vncertaine in his decrees and purposes as one wanting either wisdome sufficient before-hand to decree and purpose or power in time appoynted to performe his will in whom the Scripture hath taught vs to account both these namely his wisdome and power and also all other his essentiall properties to bee in the highest degree of all perfection yea beyond all measure and account The second reason is brought from the motiue cause of this election 2 Reason wholly and alone in Gods loue and in his glory For because of himselfe hee loued vs therefore he elected vs and because he would in this sort be glorified in vs he so decreed of vs. The causes are durable continuall and subiect to no change and how can then our election cease to be perpetuall Gods loue is limited with no time but whom he loueth he loueth with an euerlasting loue And when thinke you shall that time be euer found wherein God will not bee most carefull to performe that which he in wisdome findeth to bee most conuenient and behoouefull for his owne glory So that as sure as God can neuer cease to loue and neuer leaue to further his owne glory and honor so sure also and certain it is that they that are elect shall neuer cease to be elect for euer The third argument is brought from the care of Christ 3 Reason vnto whom wee are by an effectuall vocation knit and ioyned For he loseth none of those whom his Father giueth him Ioh. 17.12 Ioh. 10.28 neither shall any be euer able to take them out of his hands Seeing now that all the Elect are giuen vnto him for all that by a true and liuely faith are ingraffed in him are also his of which sort in time are all and euery the Elect and Chosen of God and seeing also that he so keepeth and preserueth them that hee loseth none neither shall any bee euer able to take them from him how can it euer be that they which are once in Christ should euer fall I meane finally fall away without recouery Neither let any man take exception against this mine assertion because of Iudas the Traytor for that it followeth Ioh. 17.12 But that son of perdition For this was not said because Iudas was elected in Gods decree vnto eternall life But Christ did therefore call him his because he had entertained him receiued him into the number of the Apostles appoynted him to preach the Gospell to heale diseases and to cast out deuils in the name of Christ as hee had done the other Apostles And in this and none other respect it is that Christ nameth him one of his but otherwise he calleth him the sonne of perdition And elsewhere Christ