The Christian Warfare Part 1, Book 2 · Chapter 6
CHAP. VI. Sathans temptations whereby he moueth the weake Christian to doubt of his election, anſwered.
§. Sect. 1 ANd theſe are the temptations where with Sathan aſſaulteth the worldling:The cauſes which moue Sathan and his instruments to perſwade the weake Chriſtian to doubt of his election. but if he hauehave to deale with a true Chriſtian, who is indeede elected of God, and ſheweth the fruites of his election, by deſiring and endeuouring to ſerue the Lord in holineſſe and righteouſnes, then he perſwadeth him to doubt of his election, and to hang as it were wauering in the ayre, ſometime lifted vp with hope, ſometime deiected and caſt downe with feare, till at laſt he being wearie and tired with his doubtful thoughts, and hauing no where to reſt himſelfe, is ſwallowed vp of deſperation: like vntounto a ſillie bird which flieth ouer the maine Ocean, and one while hopeth to attaine vntounto the land, another while feareth ſeeing no place where to light, till at laſt being ſo weary that ſhe can flie no further, ſhe falleth downe and is drowned in the ſea. So theſe one while hope, and ſoone after finding their owne infirmities, and not ſeeing where they may reſt their wauering minds, doubt and feare, till at laſt through wearineſſe they ſinke downe and are ſwallowed vp in the gulfe of deſperation, where they are drowned and deſtroyed, if it doe not pleaſe the Lord to lift them vp again, and to ſhew them the firme Rock Ieſus Chriſt, whereupon they may reſt their wearie mindes and refreſh their fainting ſoules; which hee alwaies doth perfourme to thoſe that belong to his election; for it is impoſſible that any of them ſhould periſh, though Sathan and all the power of hell ſeeke their ruine and deſtruction.
But at this marke Sathan aimeth though hee neuer hitteth it, and though he neuer finally preuaile, yet to this doubting, and in the end deſpairing, he laboureth to perſwade the true Chriſtian; neither doth hee content himſelfe with the forces of his owne temptations, but he ioyneth with him the world, which is as readie as Sathan himſelfe to oppugne the certaintie of our election, and our owne trayterous fleſh which is eaſily moued to doubting and deſpaire, when as it ſeeth nothing in it ſelfe whereupon it may reſt. In the world he maketh his choiſe not of ſillie ignorant men, but of the moſt ſubtill Sophiſters and learned Doctors, the true ſucceſſors of the Scribes and Phariſies, euen the whole rabble of the Popiſh clergie; who ſtand on Sathans part ſtoutly fighting his battailes, being perſwaded and ouercome by that temptation which our Sauiour Chriſt withſtood, All this will I giuegive thee. For to what end (I pray you) doe theſe great Doctors ſo ſtifly ſtand in the defence of Sathans cauſe, perſwading men might and maine to doubt of their election, and conſequently of their ſaluation? Surely that by emptying mens minds of all true comfort, they may fill their own cheſts, and get the treaſures of the earth into their poſſeſſions. For when the weake conſcience wauereth and doubteth of his election, and not finding any true conſolation whereupon it may reſt, commeth vntounto them for ſome comfort and better aſſurance; they behaue themſelues like vntounto vngracious Surgeons, who intending to make a pray of their patients, and to get their gains out of their pains and tortures, do one day heale, and the next day hinder the cure, making the wound worſe than it was whē they took it in hand, til at laſt they hauehave ſo poyſoned the ſore that it is paſt their cure, whereas they could eaſily hauehave healed it, if they had not regarded their profit more than their own credit, or their patients health: or like vntounto deceitfull Lawyers, who ſomtimes ſpeake in their clients cauſe, and ſometimes betray it, going about in a tedious circuit, whereas the direct way lieth open before them, that ſo their clients cauſe being made more doubtfull & tedious, & themſelues impatient of delaies, are faine to double and trebble their fees, and yet oftentimes to no purpoſe, becauſe the more they receiue, the fitter they thinke them to be their perpetuall Clients. So doe theſe Popiſh Chirurgeons and Romiſh counſailers deale with their Pacient and Client; for ſhewing his wounded conſcience, and deſiring ſome comfort at their hands, they will not make any ſoueraigne ſalue of the ſimples which they might gather out of Gods word, whereby he might ſoone be healed, for then their cure, and conſequently their gaines were at an ende: but they holde him in ſuſpenſe, and increaſe his diſeaſe of doubting, applying thereunto poyſons in ſtead of ſalues, whereby at laſt his wound is made deſperate. Thou canſt not (will they ſay) attaine vntounto any certaine aſſurance of thine election, for that were fond preſumption; but thou art to hope well: and that thou maiſt confirme thy hope, thou muſt make vowes and goe on pilgrimage, to inuocate and offer vntounto theſe and theſe ſaints, thou muſt doe theſe workes of ſupererogation, build ſuch a Monaſtery, repaire ſuch a Church, giuegive ſo much money to ſuch a Cloiſter, buie theſe Indulgences, whereby thou maiſt receiue pardon for thy ſinnes; and for more ſurety ſake, thou ſhalt at thy death bequeath ſo much money to the Prieſts, for Maſſes, Trentals and Dirges, that if it happen thou goe into Purgatorie, thou maiſt ſpeedely be deliuered: but all this while they ſpeake not a word of Gods vndeſerued grace and free election, not a ſyllable of Chriſts death and ſatisfaction for our ſinnes; no, this were too ſoueraigne a ſalue, and would too ſoone heale the wounded conſcience, and ſo marre the market of theſe mount-bankes, making their Vowes, Pilgrimages, Maſſes, Dirges, Indulgences, and other trumpery-ware not worth the cheapning.
§. Sect. 2 But let vsus conſider the ſtate of the queſtion betweene vsus and Sathan, with his Doctors and Proctors,The ſtate of this question betweene the Christian and Sathan with his aſſistants. whom he feeth with worldly riches to pleade his cauſe. We hold that a man truly conuerted, indued with a liuely faith and ſanctified, may ordinarily be aſſured that he is the child of God, elected to ſaluation: but they affirme that it is preſumption for ſuch to hauehave any certaine aſſurance hereof, vnleſſe it be by extraordinary reuelation; he may hope indeede that he is elected and ſhall be ſaued, but this hope muſt he tempered with feare, and mixt with doubting; and this doubting they call humilitie, which they doe not account an infirmitie, but rather a vertue which doth commend their faith, eſteeming firme aſſurance to be but hereticall confidence and damnable preſumption, and pronouncing him accurſed in their councell of Trent, who affimeth that we are to beleeue without doubting the remiſſion of our owne ſinne and euerlaſting life in particular.
And becauſe they cannot but confeſſe, that doubting and beleeuing, in themſelues are oppoſed one againſt another; they teach, that their faith is aſſured of Gods mercy and Chriſts merits, as in themſelues infinite and ſufficient; but it doubteth (in reſpect of our vnworthineſſe and manifold imperfections) to apply them particularly vntounto our ſelues: ſo that when we looke vponupon God and Chriſt, there is cauſe of firme aſſurance, but when we looke vponupon our ſelues, there is nothing but matter of doubting, there is in deed ſome place left to their ſtaggering hope, but none to aſſurance of faith: as though our faith were grounded on our owne worthineſſe, and not vponupon Gods free mercy and Chriſts merits; and as though reſting vponupon theſe alone, it could not hauehave certaine aſſurance of our election and ſaluation, notwithſtanding our vnworthineſſe and corruptions. But let vsus arme our ſelues againſt this their doctrine, which containeth nothing elſe but principles whereupon ſathan may ground his temptations, whereby he perſwadeth vsus firſt to doubting, and afterwards to deſpairing of our election and ſaluation; for when the troubled conſcience hath no other aſſurance of Gods louelove and his owne election, but that which is gathered from his owne worthineſſe and workes, he ſtill doubteth whether yet he be worthy, or hauehave fulfilled the meaſure of workes required; and then further examining himſelfe to cleare his doubt, and finding his beſt workes exceeding imperfect, and that his ſinnes and corruptions are innumerable, then is his conſcience ſet vponupon the racke, and his ſoule plunged into deepe deſpaire, hauing no other ſtay but the broken ſtaffe of his owne righteouſneſſe, which moſt deceiueth him when he moſt truſteth to it.
§. Sect. 3 And that we may be confirmed againſt ſathans temptations,The points to be conſidered of in this controuerſie. and the ſubtill ſophiſtrie of theſe his Doctors, I will handle this poynt at large, and will plainely proue, firſt, that the childe of God being conuerted, iuſtified and ſanctified, may be certainely aſſured of his particular election, and that without any ſpeciall reuelation after an ordinarie manner. Secondly, I will ſhew the meanes whereby we may attaine vntounto this aſſurance; and the infallible ſignes of our election. Laſtly, I will anſwere ſuch obiections as are made againſt it by ſathan and his adherents.
That we may be certainly aſſured of our election, proued by the testimonies of the Scriptures.Concerning the firſt, namely, that we may be certainely aſſured of our election and ſaluation, it may be proued by teſtimonies of Scriptures, and alſo by infallible reaſons grounded vponupon them. For we muſt not thinke that we can hauehave this aſſurance, by aſcending into heauen, and there ſearching into Gods ſecret decree, but we muſt gather it out of Gods word, wherein the Lord hath reuealed his will vntounto vsus: and in regard hereof, though Gods will in it ſelfe be ſecret, ſo that we may aske who hath knowne the will of the Lord? 1. Cor. 2.16.yet ſeeing the Lord hath reuealed his hidden will in his word, we may ſay with Paul, that we hauehave knowne the minde of Christ. Now this knowledge of Gods will concerning our election, is not to be gathered out of the lawe, as the Papiſts would hauehave it; for by reaſon of the condition annexed to the promiſe of euerlaſting life (Doe this and liue) it leaueth our conſciences in perpetuall doubting, nay, rather in vtter deſperation, becauſe we knowe that we are farre from the exact obedience thereof: but out of the gracious promiſes of the Goſpell,The couenant of grace made to aſſure vsus of our election. freely made to eueryevery one who beleeueth, without any condition of our owne workes and worthineſſe. And therefore if wee beleeue the promiſes of the Goſpell made in Chriſt, we may be aſſured of our election and ſaluation, though in our ſelues we are miſerable ſinners, who hauehave tranſgreſſed all Gods commaundements: for the couenant and promiſes of God made to Abraham and his ſeede, was not through the lawe, but through the righteouſneſſe of faith, as it is Rom 4.13. and therefore it is by faith, that it might come by grace, and the promiſe might be ſure, not in ſelfe onelyonly, and in reſpect of the ſufficiencie of Gods merciemercy and Chriſts merits, as the Papiſts dreame; but to all the ſeede, that is, to all that beleeue, and be the children of Abraham, who was the father of the faithfull both Iew and Gentill. For otherwiſe we ſhould hauehave no better aſſurance of ſaluation by the Goſpell than by the Law; for euen the promiſe of the Law was moſt ſure in it ſelfe and on Gods part, yet not ſure to vsus who could not perfourme the condition: and therefore the Lord made a new couenant, not of workes but of grace, onelyonly on the condition of faith; that ſo the promiſe might be ſure, not onelyonly in it ſelfe and on Gods behalf, but alſo vntounto vsus who are Abrahams ſeede, that is, true beleeuers, as appeareth Rom. 4.16. And this alſo notably appeareth Heb. 6.17.18. where the Apoſtle ſaith,Rom. 4.16. Heb. 6.17.18. that God willing more abundantly to ſhew vntounto the heires of promiſe the ſtablenes of his counſaile, bound himſelfe by an oath, 18. That by two immutable things wherein it is impoſſible that God ſhould lie, wee might hauehave ſtrong conſolation, which hauehave our refuge to hold faſt the hope that is ſet before vsus, 19. Which we hauehave as an anchor of the ſoule both ſure and ſtedfaſt. In which words the Apoſtle plainly ſheweth, that the Lord hath added his oath to his promiſe, not to the end that in it ſelf it ſhould be confirmed, or needed any confirmation on Gods part (for his bare word is yea and Amen, ſo infallible and ſure, that though heauen and earth paſſe away and periſh, yet not one iot or title of his word ſhall faile till all things be fulfilled) but to the end that we to whom the promiſes are made,Mat. 5.18. might be aſſured of the ſtableneſſe of his counſaile, and thereby receiue ſtrong conſolation, and might reſt our ſoules in the tempeſts of temptations vponupon firme hope, as it were vponupon a ſtedfaſt and ſure anchor. Now what ſtabilitie, what ſtrong conſolation, what ſtedfaſtneſſe of hope, if wee are ſtill vncertaine of our election, ſometimes hoping, as when wee looke vponupon Gods merciemercy and Chriſts merits, and ſometimes doubting, as when wee looke vponupon our owne ſinnes and vnworthineſſe? For what is this but to be ſhaken from our anchor hold, and to be toſſed vp and downe with the waues of doubting, till at laſt wee daſh againſt the rockes of deſpaire, and ſo make ſhipwrack of our ſoules?
§. Sect. 4 And thus you ſee that the couenant of grace was therefore made with vsus,Particular teſtimonies prouing this point. that wee might be aſſured of our election, and that the whole Goſpell is nothing els but Gods ambaſſage, whereby he certifieth vsus of his free and vndeſerued louelove in Ieſus Chriſt: but let vsus further conſider of ſome ſpeciall teſtimonies whereby this aſſurance is confirmed. Rom. 5.1. it is ſaid,Rom. 5.1. that being iustified by faith, wee hauehave peace towards God through our Lord Ieſus Chriſt. But what peace can we hauehave, if wee be not aſſured of our election, but hauehave our mindes diſtracted and racked betweene faith and doubting, hope and deſpaire? Rom. 8.38. the Apoſtle profeſſeth,Rom. 8.38. that he is perſwaded that neither death nor life, nor angels, nor principalities, &c. nor any other creature ſhould be able to ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord. It is true (wil the tempter ſay) that Paul had this aſſurance of his election and ſaluation, but it was by ſome ſpeciall reuelation, and nor ordinarily; and therefore it followeth not hereof that eueryevery particular Chriſtian can hauehave this aſſurance. I anſwere, that the Apoſtle groundeth not his faith on reuelations in that place, but on a foundation common to him with all true Chriſtians, namely on the death of Chriſt, verſ. 32.Verſ. 23.33.34. on Gods free iuſtification, ver. 33. and vponupon Chriſts interceſſion, ver. 34. and from hence hee confirmeth his and our reſolution, that nothing ſhould ſeparate vsus from the louelove of Chriſt, verſ. 35. from the louelove of God in him. Whoſoeuer therefore with Paul beleeueth that Chriſt died for him, that God freely iuſtifieth him through Chriſts merits, and that our Sauiour fitteth at the right hand of his Father to make interceſſion for him, he may be aſſured of Gods louelove, and conſequently of his election. Secondly, Paul ſpeaketh this not of himſelfe alone, but alſo of all the faithfull, and therefore he vſeth the plurall number, I am perſwaded that nothing ſhall be able to ſeparate vsus. So Eph. 3.12. the Apoſtle ſaith, that wee hauehave through Chriſt boldneſſe and entrance with confidence by faith in him. Eph. 3.12. Heb. 4.16. and 10.22.And Heb. 4.16. he exhorteth vsus to goe boldly vntounto the throne of grace, that wee may receiue merciemercy &c. And chap. 10.22. Let vsus draw neere with a true heart in aſſurance of faith, &c. But I would faine know what entrance with confidence, what boldneſſe and aſſurance of faith, when we draw neere vntounto God, and preſent our ſelues before his throne of maieſtie, if we remaine doubtfull of his louelove and our election? So Heb. 6.19. he ſaith that our hope is a ſure and ſtedfaſt anchor of the ſoule; Heb. 6.19.but what certaintie or ſtedfaſtnes is there in it, if it wauer and ſtagger through doubtfulnes, ſo often as wee looke vponupon our ſinnes and vnworthineſſe? The Apoſtle Peter alſo doth tell vsus, that the truſt which we hauehave through Ieſus Chriſt muſt be perfect, 1. Pet. 1.13.that is, entire and perpetuall, till we enioy the thing which we hope for, 1. Pet. 1.13. And 2. Pet. 1.10, he exhorteth vsus to vſe all diligence that we may make our calling and election ſure: which if we could not doe, he ſhould perſwade vsus to the vndertaking of a needeleſſe labour. Nay he plainely aſſureth vsus, that if we doe theſe things (to wit if we ioyne vertue with our faith, and with vertue knowledge, and with knowledge temperance, and with temperance patience, and with patience godlineſſe, and with godlineſſe brotherly kindneſſe, and with brotherly kindneſſe louelove) we ſhall neuer fall; becauſe theſe are effects and vndoubted ſignes of our election. And the Apoſtle Iohn would not hauehave it a matter doubtfull, whether we are elected and ſhall be ſaued or no; but certainely knowne and vndoubtedly beleeued: and therefore he aimeth principally at this marke, and propoundeth this as the chiefe end of his epiſtle, namely to ſhew how we might know ordinarily, and be fully aſſured that we are beloued of God,1. Ioh. 3.14. elected, and ſhall be ſaued. So 1. Ioh. 3.14. We know that we are tranſlated from death to life becauſe we louelove the brethren. And therefore in the latter end of his epiſtle he ſaith, that he had written it to this end, that we might know that we hauehave eternall life. chap. 5.13.and 5.13. Seeing then the Scriptures doe commend vntounto vsus a ſtedfaſt and aſſured faith, whereby we particularly are aſſured and perſwaded of our election and ſaluation, notwithſtanding our ſinnes and vnworthineſſe: therefore let not the tempter perſwade vsus to caſt away this certaine perſwaſion, and to wauer in doubting; but let vsus ſay with the Apoſtle Paul 2. Tim. 1.12,2. Tim. 1.12. Though I am vnworthie yet I know whom I hauehave beleeued, and I am perſwaded that he is able to keepe that which I hauehave committed to him.
§. Sect. 5 But againſt that which hath been ſaid the tempter obiecteth,An obiection grounded vponupon the indefinitneſſe of Gods promiſes anſwered. that the promiſes of the Goſpell are generall and indefinit, and therefore no man can gather out of them any certaine aſſurance of his particular election. I anſwere that this conſequence is falſe: for out of a generall and indefinit propoſition, we may truely and by the lawes of reaſon gather and inferre a particular concluſion, though not contrariwiſe. For example, if I thus conclude; all men are reaſonable creatures: but I am a man; therefore I am a reaſonable creature: it is rightly and truely inferred. Though therefore the promiſes of the Goſpell be contained in generall propoſitions, yet may eueryevery faithfull man as certainely conclude, that they belong vntounto him, as if they were particularly applied vntounto him by name.Ioh. 3.16. For when the Lord by his ambaſſadors maketh this generall propoſition in the preaching of the word; whoſoeuer truely beleeue in Chriſt, they are all elected vntounto euerlaſting life; the faithfull hearer maketh this aſſumption in his minde, but I by the grace of God, and by the preaching of his word made effectuall by his ſpirit, hauehave a true faith begotten in me, whereby I beleeue in Chriſt my Sauiour; and therefore Gods promiſe of life and ſaluation belongeth vntounto me. And thus alſo doth the conſcience of man out of the generall curſes of the law conclude that he is accurſed; for when the law deliuereth this propoſition in generall, Curſed is eueryevery one who abideth not in all things which are written in the booke of the law to doe them; Deut. 27.26. Gal. 3.10.eueryevery particular man maketh this aſſumption in his owne conſcience, but I hauehave not continued in all to doe it, nay in ſtead of doing all, I hauehave neglected all, in ſted of continuing in obedience, I hauehave been continually diſobedient, in ſted of doing the duties commaunded, I hauehave committed the ſinnes forbidden, and therefore by the ſentence of the law I am accurſed. So that though both the threatnings of the law, and the promiſes of the Goſpell be generall and indefinit, yet doth eueryevery mans conſcience truely informed by Gods word, gather out of them moſt certaine particular concluſions.
§. Sect. 6 But here the tempter will obiect further;That we may be aſſured that we are the faithfull, vntounto whom the promiſes of the Goſpell are made. it is true indeede that eueryevery faithfull man, may apply the generall promiſes of the Goſpell vntounto himſelfe, but all the queſtion is whether thou canſt know that thou haſt faith or no, ſeeing many who continue in their infidelitie, bragge moſt of their faith. I anſwere that it cannot be denied but that many are deceiued, by contenting themſelues with their carnall ſecuritie, in ſtead of a liuely faith; but hence it followeth not, that becauſe many are deceiued with an opinion of faith, therefore thoſe that beleeue indeede cannot be aſſured that they hauehave faith; no more then this followeth, ſome men dreame that they are rich, and are not ſo indeede when they awake, therefore no man knoweth whether he be rich or no; for what is their ſecure opinion, but an idle dreame of their owne braines, which hath no warrant out of Gods word? where as faith certainely and euidently perſwadeth, and like a candle doth not only manifeſt other things, but alſo it ſelfe appeareth by his owne light. So that as a man who ſeeth and feeleth the fier and the heate thereof, doth certainly know that hee ſeeth and feeleth it, ſo he that beleeueth in Chriſt doth know that he beleeueth indeede: yea as much more certaine is this knowledge, as the knowledge of faith grounded vponupon Gods word which is infallible, is more certaine than the knowledge of the ſenſes, which are often deceiued. Furthermore if we could not be aſſured that we hauehave faith, then to what purpoſe ſerues the admonition of the Apoſtle 2. Cor. 13.5.2. Cor. 13.5. Try your ſelues whether you are in the faith, examine your ſelues: know you not your owne ſelues, how that Ieſus Chriſt is in you except ye be reprobates? In which words the Apoſtle plainely implieth, that we may know that we hauehave a true and liuely faith, or els this triall and examination were vaine: nay hee plainely ſaith that we may know that Chriſt is in vsus, except we be reprobates, and conſequently that we hauehave faith; for this onelyonly is the hand whereby we apply Chriſt vntounto vsus and all his benefits.1. Cor. 11.28. So 1. Cor. 11.28. the Apoſtle willeth vsus to examine our ſelues before we come to the Lords table, that ſo we be not vnworthie gueſts; in which examination the chiefe thing which we are to reſpect, is whether we hauehave a true faith; for this is the mouth of the ſoule, whereby we feede vponupon the body and blood of our Sauiour Chriſt; and therefore vnleſſe we can know whether we hauehave faith when we are truely indued therewith, this admonition of the Apoſtle were to no purpoſe; neither can we hauehave any aſſurance to our owne ſoules, that we are worthie gueſts of the Lords table, and conſequently we reſt doubtfull whether we receiue the Sacrament to our ſpirituall good and ſaluation, or to our iudgement and condemnation. Thirdly, we are aſſured of this by Gods word that whatſoeuer is not done of Rom. 14.23.faith is ſinne. Rom. 14.23.Heb. 11.6. And without faith it is impoſſible to pleaſe God Heb. 11.6. If therefore we cannot be aſſured that we hauehave faith, we can hauehave no aſſurance that our beſt actions, our calling vponupon Gods name, our hearing of his word, and all other duties of pietie and iuſtice, are any better than ſinnes and odious in Gods ſight: whereof it muſt needes follow that theſe actions, how good ſo euer in themſelues, will be done of vsus in doubting, becauſe we know not whether they be done in faith; and being done doubtingly they become ſinnes indeede, and therefore diſpleaſing in Gods ſight. Laſtly, if I can know whether I beleeue a man vponupon his word, and whether I truſt and rely my ſelfe vponupon his promiſe or no; why may I not much more know whether I beleeue Gods gracious promiſes made vntounto all repentant ſinners, and amongſt the reſt vntounto my ſelfe, namely, that for the obedience and merits of Chriſt, I ſhall hauehave remiſſion of my ſinnes and euerlaſting life? ſeeing this faith is not out of our ſelues, but a gift of God wrought in vsus by his holy ſpirit, which is not idle in vsus, for it pu…ifieth the heart, and worketh by louelove; it mooueth vsus to hate and flie from thoſe ſinnes we hauehave loued, and to imbrace and louelove that holineſſe and righteouſneſſe of life which heretofore hath been loathſome vntounto vsus. As therefore the fier is knowne by his heate, the ſunne by the light, the good tree by his fruites, ſo when our cold hearts are inflamed with the louelove of God, and a feruent zeale of his glorie, when our blinde vnderſtandings are inlightned with the knowledge of God, and of the true religion, when we bring forth the fruites of our profeſſion in a godly and chriſtian life, then may we certainely know that we are indued with a true and liuely faith.
§. Sect. 7 But here the tempter will take occaſion to perſwade the weake chriſtian and the troubled conſcience,A temptation grounded vponupon our aſſurance of faith, anſwered. that he hath no faith, ſeeing he doth not certainely know that he hath it, nor diſcerneth theſe ſignes and fruites of faith in himſelfe. To this ſuggeſtion we are to anſwere, that we doe not ſay that the weake chriſtian may be aſſured at all times, that he hath faith by his preſent ſenſe; for firſt when we are newly conuerted, and the ſeedes of faith are ſowne in our hearts, we doe not preſently diſcerne it; but as the corne which is caſt into the ground, is for a time couered and after ſpringeth vp the blade, and then the eare; ſo faith being ſowen in our hearts, which firſt like fallow grounds are plowed vp, and as it were harrowed and broken with the threatnings of the law, and apprehenſion of Gods anger due vntounto our ſinnes, doth in the time of our humiliation and contrition, lie couered ſo as we cannot diſcerne it, till being more and more watered with the water of the ſpirit, and the heauenly promiſes of the Goſpell, which in the preaching of the word, like ſweete dewes and pleaſant ſhowers diſtill vponupon it, it ſendeth forth the blade, namely an holy deſire and earneſt indeauour to ſerue God, and afterwards the fruite, euen a plentifull harueſt in godlineſſe and righteouſneſſe of life.
And ſecondly, ſometime after that faith is begun in vsus, and we hauehave ſeene the frutes thereof to our comfort, it is after hid from vsus againe, as when either we wounde our conſcience by committing ſome grieuous ſinne againſt knowledge wittingly and willingly, or when it pleaſeth the Lord to exerciſe vsus in the ſpirituall conflict of temptations; for then ſometimes it commeth to paſſe that our faith for a time lieth hid vnderunder the aſhes of our corruptions; and the cloude of our ſinnes, and the apprehenſion of Gods anger, doth ſo ouerſhadow the eyes of our vnderſtanding that we cannot diſcerne the beames of Gods louelove and fauour ſhining vponupon vsus; although when the conflict is ended, our faith againe flameth out in the louelove of God, and zeale of his glorie, and the louing countenance of the Lord ſhineth graciouſly vponupon vsus when theſe cloudes of temptations are ouerpaſt. And therefore though we do not certainely know our faith by the fruites therof, either ſoone after our conuerſion, or in the time of temptation, yet this muſt not diſcourage vsus, becauſe theſe are no fit times to iudge thereof: onelyonly when we want this knowledge and full aſſurance, let vsus vſe all good meanes ordained of God that we may attaine thereunto if we neuer had it; or recouer and againe renew it, if after we hauehave once had it, we loſe the ſenſe and feeling thereof, either by falling into hainous ſinnes, or by the violence of Sathans temptations.