him not to hurt me If he thus said The spotted shal be thy wages then all the shéep bare spotted if he said thus the party coloured shal be thy reward then bare al the shéep party coloured Thus hath God taken away all your fathers substance and giuen it vnto me And the angell of god said vnto me in a dreame Iacob lift vp now thy eies and sée all the héegoats leaping vpon the shée-goats the are party-coloured For I haue séen all the Laban hath done vnto thée And now arise get thée hence out of this country and returne into the land where thou waste borne Then his wiues aunswered and said vnto him Haue wée any more portion and inheritaunce in our fathers house Therefore all the riches which god hath taken from our father is ours and our childrens now then whatsoeuer God hath said vnto thée doe it Then Iacob rose vp and set his sonnes and his wiues vpon camels and he carried away all his flocks and all his substance which he had gotten and so fled Which thing when Laban heard he made haste and ouertooke them and spoke angerly vnto Iacob And againe he said I am able to doe you euill But the God of your father spake vnto me yesternight saying Take héede that thou speake not to Iacob ought saue good Iacob said vnto Laban Except the God of my father the God of Abraham and the fear of Isaac had béene with me surely thou hadst sent me away nowe emptie But God beheld my tribulation and the labour of mine hands and rebuked thée yesternight Then Laban said Now therefore come and let vs make a couenant Gene. 27. 41. Therefore Esau hated Iacob because of the blessing wherewith his father blessed him And Fsau thought in his mind the daies of mourning for my father will come shortly then I will slay my brother Iacob Gene. 32. Now Iacob went forth on his iourny and he was to méete with Esau And Iacob fearing his brother praied vnto God and said I am not worthy O Lord of the least of thy mercies which thou hast shewed vnto thy seruaunt I pray thée deltuer me from the hand of my brother from the hand of Esau For I feare him least hee will come and smite me and the mother vpon the children Gene. 33. And as Iacob lift vp his eyes and looked behold Esau came and with him foure hundred men So Iacob went and bowed himselfe to the ground seuen times vntill he came neare to his brother Then Esau ranne to méete him and imbraced him and fell on his necke and kissed him and they wept And Esau said What meanest thou by all this droue which I met Who answered I haue sent it that I might finde fauour in the sight of my Lord. God chaunged Esaus murthering minde and malicious heart and turned it to loue his brother Iacob and to imbrace him louingly and friendly Concerning the hardning of hearts howe it pertaineth to God Rom. 9. 18. He hath mercy on whom he will and whom he will he hardneth Deut. 2. 30. Sihon the king of Heshbon would not let vs passe by him For the Lorde thy God had hardened his spirit and made his heart obstinate because he would deliuer him into thine hand as appeareth this day Iosh 11. 20. It came of the Lord to harden their harts that they should come against Israel in battell to the intent that they should destroy them vtterly and shewe them no mercy but that they should bring them to naught as the Lord had commanded Moses 1. Sa. 2. 25. Ely warned his sonnes saying If one man sin against an other the Iudge shall iudge it but if a man sin against the Lord who will pleade for him Notwithstanding they obeyed not the voice of their father because the Lord would â—ley them Iohn 12. 40. He hath blinded their eyes and hardened their hearts that they should not sée with their eyes nor vnderstand with their hearts and should be conuerted and I should heale them To you saith Christ to his Disciples all thinges are opened that pertaine to the kingdome of heauen but to them which are without all thinges are spoken in parables God hath made mankinde of two sorts the one contrarieto the other the one to declare his mercy the other to declare his wrath and iudgement in both to set foorth his glory Rom. 9. 22. 23. The which thing the Apostle for our better vnderstanding doth teach vs by similitudes and comparisons Hath not the potter power of the clay to make of the same lumpe one vessell to honor and an other to dishonor What and if God would to shewe his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glory vppon the vessels of mercy which he hath prepared vnto glory 2. Tim. 2. 19. 20. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth on the name of Christ depart from iniquitie Notwithstanding in a great house are not only vessels of gold of siluer but also of wood and of earth and some for honor and some for dishonor And that we may know and apply it to our selues whether wee pertaine to God or no he setteth downe the tokens and markes Verse 21. 22. If any man therefore purge himselfe he shall be a vessell to honour sanctified and méete for the Lord and prepared vnto euery good worke Fly also from the lustes of youth and follow after righteousnesse faith loue and peace with them that call on the Lord with a pure heart Rom. 8. 29. 30. Those which he knew before he also predestinate to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he predestinate them also he called and whome he called them also he iustified and whom he iustified them also he glorified Concerning the other sort whom he made to declare his wrath and iudgement thus we reade Exod. 4. 21. And the Lord said to Moses when thou art entred and come into Egipt againe sée that thou doe all the wonders before Pharaoh which I haue put in thy hand but I will harden his hart he shall not let the people goe Cap. 10. 1. Againe the Lord said vnto Moses Goe to Pharaoh for I haue hardned his hart the hart of his seruants that I might worke these my miracles in the midst of his realme Caep 9. 16. Of Pharaoh God said And indéed for this cause haue I annointed thée to shewe my power in thée and to declare my name throughout all the world cap. 14. 4. I will harden Pharaohs hart that he shall followe after you so I will get me honour vpon Pharaoh and vpon all his host the Egiptians also shall knowe that I am the Lord. Pro. 16. 4. The Lord hath made all things for his owne
of God and taking scorne of all good counsaile and friendly admonition Worke forth your saluation with feare and trembling still standing in doubt that thou hast not performed thy dutie as thou â—ughtest Fearing also least we should fall into such foule faults as in the time of our ignorance and sinfull course of 〈◊〉 we did please our selues highly offended god And so much the more because we shal be void of all excuse knowing what is well pleasing to God and also what is detestable in his sight and yet forsaking the right hand and taking the left I meane refusing that which is good and taking the way which leadeth to destruction We which by nature were the grafts of the wilde oliue trée I meane the children of Gods wrath are by a supernaturall working and most wonderfull fauour grafted into the right and true oliue and by adoption and grace made and accounted the children of God And séeing by grace and fauour thou standest art accepted be not high minded but feare boast not thy self of Gods gift which is giuen vnto thée through faith in Iesus Christ but rather shewe thy selfe mindfull carefull for his benefit hauing the feare of God alwaies before thy eies to kéep thée froÌ„ all euil waies Why thou wilt say if God hath made me his childe and adopted me through faith in Christ I shall neuer do amisse But know that our life in this world is but a triall and that it is as a castle beset besieged with many enemies and if in this life al thy life thou do not hold on a good course and perseuere continue therin vnto thy end thy great perswasion of the dignitie as to be called accounted the child of God may faile and all thy safetie and all thy reioycing may be nothing else but as the prouerbe is A â—astle come downe For if God spared not the Angels which kept not their first estate but hath reserued them in euerlasting chaines vnder darknesse vnto the iudgement of the great day how shall we think to be spared if we abuse Gods blessing of adoption turning the grace of God into wantonnesse and instéed of obedient children making our selues wilfull wantons for whome there is nothing so fit as is the rod and correction and punishment But if we wil néeds boast that we are the adopted children of God let our boasting and reioycing be séene in this as to reioice of our infirmities and to reioice that by Gods grace we are rid from many foule faultes whereunto in former times we were inclined and before we were the adopted children of God and that by the force and effect and power of Gods good spirit such matters are ouercome in vs. If we will reioyce of our adoption let vs reioyce that through the meanes of our redéemer we are deliuered and freed from Gods displeasure from damnation and from the diuel from hell and from hell torments According to that we reade Hebr. 2. 14. 15. Forasmuch then as the children were partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the diuell And that hee might deliuer all them which for feare of death were all their life time subiect to bondage But now by Gods grace hauing receiued so great a priuiledge as to be his adopted children although it be good for vs to feare yet our feare is not such as may procéed from the spirit of bondage Neither let vs be dismaid séeing that our consciences are quieted and we throughly perswaded of the forgiuenesse of our sinnes but rather let vs reioyce with the excéeding comfort of the holie Ghost which powreth foorth swéet ioyes into the hearts of Gods children and filleth them with ioy let vs I say reioyce that we may with boldnesse approach to the throne of grace and with méekenesse and chéerfulnesse of spirit call God our louing and mercifull father For we haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of Adoption whereby we cry Abba that is to say Father Where by the way it may not séeme impertinent or beside How we are adopted the purpose to know the order and maner how we are made and adopted the children of God to put a difference betwixt that adoption which is vsed in this world and the heauenly adoption which commeth from God That adoption which is vsed among vs is in respect of alliance and kindred as hauing no children of our owne we take their children to be ours which are next of kindred or sometimes if we fancie any of our friends children or peraduenture straungers we endowe them with goods and landes and call them by our names Againe for some consideration which we sée to be in them whom we adopt and make our childreÌ„ whereby we think them in some sort worthie of fauour as beautie comely personage wisdom courage and manlinesse eloquence sobrietie decent ciuil behauior and such like which matters are admired highly estéemed among men which win their harts and make them shew fauor But in this our heauenly adoptioÌ„ there is no such matter it is not flesh blood which God respecteth no although they procéed from the loines and linage of Abraham and his posteritie vnto whom the promises were made but they onely that are of the faith of Abraham For as the circumcisition of the heart is estéemed of God then that which is outward so are they the sonnes and children of God not which appeare to the world for the world knoweth them not but who by the mercie and fauour of God are drawen from the filth of the world and are purified and clensed by the bloud of Iesus Christ Which are borne not of bloud nor of the will of the flesh nor of the wil of man but of God who by the preaching of his word are begotten vnto him and who by a liuely faith haue receiued him to such hath God giuen power to be his adopted children euen to them which beléeue in his name Among vs lightly we make our kindred or friendes or peraduenture strangers our adopted children but who is it that will make that choice of his enemies But such is the pitie and compassion of our mercifull God who maketh vs his children who by nature would be none of his children and who are giuen rather to hate then to loue God What is it therefore that God can sée in vs wherefore he should adopt vs surely nothing but that which may make a seperation but that God is so carefull of vs that he sendeth vs his word euen the word of reconciliation that we might be partakers of his adoption It is not our good works which are too light in the ballance it is not any desert of ours whereby we should be receiued into fauour Inough there is in vs and rather too much to make vs
belong to God and yet liue in sin what is it if we come to the church and in an outward shew of good works would haue others to thinke vs to be Gods deare children when neither our owne heartes and consciences neither yet the spirite of God can testifie that we are such as we would séeme to be both before God and in the sight of men S. Iohn saith plainly 1. Ioh. 1. If we say that we haue any company with God and walke in darkenesse doing that which displeaseth God we lie and the trueth is not in vs. Loue and obedience to God shew forth our adoptiō but they that passe not for the commandementes of God shew that there is no loue and obedience in them 1. Ioh. He that saith he knoweth and loue God and yet keepeth not his commandements is a lier Some falsly perswaded themselues that they loue God when they hate their neighbours but the same Apostle telleth them If any man say I loue God and yet hateth his brother he is a liar He that saith he is the light and hateth his brother he is still in darkenesse he that loueth his brother dwelleth in the light but he that hateth him walketh in darknesse and knoweth not whither he goeth for darkenesse hath blinded his eies And moreouer he saith Hereby we manifestly know the children of god from the children of the diuel he that doth not righteously is not the child of god neither he that hateth his brother As the tree is knowne by his frute so is our adoption made knowne vnto vs by godly and christian affections Let vs not therfore any further deceiue our selues in thinking we are the adopted children of god when as yet we haue a greater delight in sin then in god For then our sinful liues shall declare the contrary against vs and shall make vs to be ashamed of our boasting whatsoeuer we shall think or say for our selues It is not our fond and vain imaginations that the spirit of god doth witnesse vnto but a sanctified heart and a cleane soule and a pure life is the house that the spirit of god doth dwel in and which also doth giue such manner of people a full assuraunce that they pertaine to god and that as they are the sonnes of god in this life so shall they be the saints of god in another life Also this is no small token of our adoption when we féele our hearts inclined and our minds maruellous desirous Hearing God◠word to heare the word of god preached According as we read Iohn 8. He that is of God heareth Gods words ye therfore heare them not because ye are not of God For who do more scorne and disdain to heare gods word and do make a iest of it then they who as we terme thē are gracelesse and make litle reckoning whether they be accounted the children of god or no. So that by the contrarie it may euidently appeare that they in whome the grace of god hath taken effect do greatly reuerence and greatly regard the word of god Because not only from time to time it is a meane to seale gods promises in our hearts and to make vs more and more to reioyce in the Lord but also by little and little the selfesame marke in their foreheads And although I might recite more I wil adde but one other token of Gods adoption in his children and that is that they are sorrie Sory to see others offend whē they see other do wickedly and endeuour to withdraw them from their wicked waies giuing them counsell and admonishing them to the contrary hating their sinnes and louing their soules Exhorting also their brethren and sisters to continue in the grace of God according to the counsell of the Apostle Let vs exhort one another and prouoke vnto good workes Take héede brethren lest at any time there be in any of you an euill heart and vnfaithfull to depart away from the liuing God But exhort one an other daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne Praying continually that the spirit of God which hath assured vs of our adoption may rule and raigne in vs and that from so holy a roote may spring godly blossomes as faith loue mercy patience humilitie chastitie desire of Gods word hartie good will to his ministers diligence in praier togither with all increase of righteousnesse They that earnestly and with a good heart heare Gods word and bring foorth worthie frutes they that reuerence and regard the ministers of Gods word they that exercise themselues in all good workes they whose delight is in them that feare God and who make much of the Godly and who also are sorrie to sée others fall from God they no doubt are such who may certainelie assure themselues of their adoption and of the loue and fauour of God So much for the second part of this text noting out vnto vs the assurance of our adoption and confirming vs in the same set downe in these words The same spirit beareth witnesse wiih our spirit that we are the children of God 3. The third part which followeth is nothing else but ioy and comfort honour and dignitie If we be children we are also heires euen the heires of God and heires annexed with The worthinesse of adoption Christ In which words are conteined the worthinesse of our adoption and that in as high degrée of honour as may be Nowe we are no more seruants subiect vnder the feare and bondage of the lawe but the sonnes of God hauing obtained his fauour through the meanes of our elder brother Christ Iesus If sonnes we are more then sonnes and that is heires and that not of an earthly patrimonie Heires but of the kingdome of heauen Heires of kings or emperours nay more then that heires of God yea and fellowe heires with Christ our Sauiour which sitteth at the right hand of God far aboue al principallitie might and power and dominion in most excellent dignitie A seruant lightly is neuer preferred to that dignitie as to be made an heire and how should it come to passe y◠wee being seruants and bondslaues vnder the spirit of bondage feare should obtaine so great a fréedome and dignitie as to be the heires of God but only through the bountifulnesse of God which passeth all the preheminence and dignitie y◠man can gine or is or would be willing to giue especially to a seruant And how should we that are seruants sinners perswade our selues of so great a dignitie as to be made heires if it were not that the spirit of God did assure our hearts y◠our reconciled God had made vs his children his sonnes and of sonnes heires It is not a thing vsuall in the world that the sonnes of any one man should all be heires no although their progenitors were nobles Our prouerbe is that a man of smal wealth is called bnt ayonger
works thereof comprehended in these thrée propositions All both Iewes and gentiles are vnder sinne that is are iustly condemned for sinne All haue sinned and are iustly depriued of the glory of god that is of euerlasting life All the world is subiect to the iudgement of god And herein is the praise of his iustice in that we deserue it as also the praise of his mercy in that fréely in Christ he forgiueth vs so great damnation So that here it resteth that there is but one way of But one way of saluation saluation to wit Iesus Christ and his righteousnesse apprehended by faith For the gospell of Christ is the power of god vnto saluation to euery one that beléeueth to the Iewe first and also to the Grecian Vnto which faith although VVorkes that works are necessarily adioyned and are as the light which is séen togither with the flame yet they auaile not vnto iustification but rather signifie that a man is inwardly iustified before god Therefore although faith be not without workes yet faith alone without workes doth Faith onely iustifieth iustifie The lawe manifesteth sinne and death which was before the lawe it causeth wrath and dooth not reconcile vs vnto God but the true reconciliation and purification The righteousnesse of God commeth only from the righteousnesse which is of God And séeing righteousnesse is not sound by the law it is necessary and behoouefull that we looke for righteousnesse elsewhere And because man could not accomplish any righteousnesse therefore least hée should vtterly perish God exhibiteth a way which he promised of olde whereby he should be iustified and saued before him Christ is our righteousnes without the lawe The matter and grounde of this righteousnesse is Christ apprehended through faith who is offered vnto all because all haue sinned Which righteousnesse is fréely giuen without any merit of ours for wée are iustified freely by his grace through the God the au thour of this righteousnesse redemption that is in Christ Iesus The authour of this righteousnesse and iustification is God for hée so loued the world that hée gaue his only begotten sonne to bee offered vp for our sinnes and to make full satisfaction that whosoeuer beléeueth in him should not perish but haue life euerlasting Whom GOD set foorth to bee a reconciliation through faith in his blood Righteousnes in the death and resurrection of christ The materiall cause is the death and resurrection of Christ for hée was deliuered to death for our sinnes and is risen againe for our iustification The cause formall or instrumentall is faith whereby as it were with an hande wée apprehende the righteousnesse of GOD. For with the heart man beléeueth vnto saluation and to righteousnesse Christ is our reconciliation through faith while wée laie holde of the promises The end of this righteousne what of Gods mercy in him The finall cause is the glorie and praise of the goodnesse of God in that being enemies hée reconcileth vs vnto him Wherefore we are not saued by workes or partly by faith and partly by woorkes but all our reioycing is excluded by the VVe are iustified not by workes but by faith lawe of faith And our iustification dependeth onely vpon GOD that his glorie might be established for the promise of God is through faith and not by the lawe For as the lawe is the cause of wrath so is faith the appeasing of our consciences whereby we vnderstand that we are iustified And if any man make the lawe his grounde and his rocke hée is fallen from grace for they are vtterly abolished from Christ whosoeuer are iustified by the lawe So that they that put their confidence in the workes of the lawe Christ shall profit them nothing By whome onely wee obtaine to bee called the sonnes of god and the heires of the kingdome of heauen by whome we are deliuered and redéemed from the lawe that wee might receiue the adoption of sonnes For GOD hath giuen the spirit into our hearts that we may cry Abba father Which spirit we receiue by faith and not by the workes of the lawe for they that are vnder the lawe are vnder the curse and vnder moste dreadfull feare And the generall proposition of the Apostle is that no man is iustified by the lawe for the lawe is not of faith but the iust shall liue by faith For by faith wée are the séede posteritie and children of Abraham and heires by promise and fellowe heires with Christ of his euerlasting kingdome By the lawe and the couenant there is a difference betwixt the Iewes and the Gentiles but by by faith there is neither Iewe nor Grecian there is neither bonde nor frée there is neither male nor female For all are one in Christ Iesus Therefore by faith is iustification whereby the scriptures foresawe that the gentiles should bee saued and that the lawe could giue no life and that by the lawe there was no righteousnesse because the scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ shuld be giuen to them that beléeue Therefore it is by faith that it might come by grace that the promise might be sure vnto all both them of the lawe and to them of the seede of Abraham Wherefore séeing the righteousnesse of man by nature is nothing else but wickednesse and hipocrisie backsâ—iding by excuse boasting by vaine knowledge without practise and that the lawe cannot be fulfilled because the corruption of man is quite contrary vnto it and abhorreth the lawe and that we are all vnder sinne and so by the lawe vnder damnation in that it letteth vs to vnderstand the hugenesse of our sinne and the curse and punishment due thereunto euery mouth is stopped and all the world subiect vnto the iudgement of god and to that damnation which the law of god and the corruption of our nature requireth And that the Apostle might bring vs to the perswasion of the iustice of faith which is the pathway and the highway vnto saluation he saith that we know that whatsoeuer the law saith it saith it to them which are vnder the lawe So that there is but one way of saluation euen the righteousnesse of god There are three braunches of the righteousnesse of God by saith Remission of sinnes by faith whereof are thrée especiall braunches Remission of sinnes Imputation of Christ his righteousnesse Sanctification newnesse and holinesse of life Remission and forgiuenesse of sinnes is giuen to the church and faithfull of god in that of his frée mercy and goodnesse their sinnes are blotted out and the account made voyd that they shall not be called vnto iudgement neither shall any punishment be exacted at their hands Whereby all satisfaction falleth to the ground in that of his frée mercy and goodnesse the Lord putteth away the remembrance and punishment of our sinnes forgiueth al our infirmities redéemeth our life from the graue and crowneth vs with
without spot that he might vndertake that punishment that was due vnto our sins and endue vs with his righteousnes So that now we are iust and righteous in him not that we can satisfie the iudgement of God by our owne workes but that we are accounted iust and righteous through Christ who is ours through faith Who is made vnto vs wisdome and righteousnesse satisfaction and redemption that he that reioyceth might only reioyce in the Lord for whose sake we are fréely accounted both iust innocent before god in whom are seene the glorious treasures of God that wée might bée inriched by him For if wée looke for saluation wée are taught by the very name of Iesus that it is in him if wée séeke for any other gifte of the spirit they are to bée found in his annointing if wée séeke for strength it is in his dominion if we séeke for cléerenesse it is in his conception if we séeke for tender kindnesse it sheweth it selfe in his birth whereby he was made in all things like vnto vs that he might learne to sorrowe with vs. If we séeke for redemption it is in his passion if we séeke for absolution it is in his condmnation if wée séeke for release of the curse it is in his crosse if we séeke for satisfaction it is in his sacrifice if wee séeke for clensing it is in his blood if wée séeke for reconciliation it is in his going downe into hell if we séeke for mortification of the flesh it is in his buriall if wée séeke for newnesse of life it is in his resurrection if for immortalitie it is in his victory ouer death if we seeke for the inheritaunce of the kingdome of heauen it is in his entraunce into heauen if wée séeke for defence for assurednesse for plentie and stoare of all good thinges it is in his kingdome And therefore this is the diademe and bewtifull crowne that is sette vpon our heads the fine linnen and the silke and the broidered worke wherewith wée are couered these are the ornaments wherewith wée are decked the bracelets on our hands and the chaine that is put about our neckes this is the frontlet on our face the earings in our eares this is the garment of siluer and gold wherewith wée are cloathed this is the fine flower the hony and the oyle whereby we become so bewtiffull Euen the remssion of our sinnes and the imputation of Christ his righteousnesse who hath put away our transgressions like a cloud and our sinnes like a mist and filled our harts with ioy and gladnesse that in a sure confidence we may break out and say Nowe there is no condemnation to them which are in Christ Iesus Reioice therefore O ye heauens at the goodnes and mercie of the Lord for he only hath done it shout ye lower partes of the earth brast foorth into praises yee mountaines 3. Sanctification The lawe is fulfilled of the regenerate by reason of Christ O forrest and euerie trée threin The third braunch is sanctification and holinesse of life whereby as before being vnregenerate we hated the lawe and the lawe was vnto vs the cause of death nowe being reconciled to God of our owne accord respecting our former rebellion we are readie and obedient to doe the will of God yea and all our delight is therein so nowe vnto vs it ceaseth to bee a curse and condemnation for the lawe of God is writte in our harts whereby we vnderstand the will of God and are stirred vp to the obedience thereof So then through faith the lawe is not made of none effect but it doeth rather establish the lawe For without Christ the lawe is not fulfilled yea it setteth our concupiscence on fire and maketh vs subiect vnto condemnation but in Christ we find the exact righteousnesse of the lawe for he is the end of the lawe to eucrie one that beleeueth by whom also we are sanctified and our hearts framed to the obedience of the lawe which though it be vnperfect yet doth it aime at perfection And this obedience procéedeth from faith which through the merit of Christ obtaineth the holie spirit which spirit doth make vs newe harts doth exhilarat vs doth incite and inflame our harts to doe the lawe willinglie Nowe the lawe in the regenerate that is in those whose sinnes are forgiuen vnto whom the righteousuesse of Christ is imputed who are sanctified bringeth foorth good frutes Therefore euill actions procéede not from the lawe and from The workes of the regenerate no cause of iustification the regenerate but from sinne and our corrupt nature Neither let vs thinke so highly of these frutes as though from thence our iustification were deriued For though we hate sinne in other men and especially in our selues although we delight in all things which are agréeable to the A true doctrine of good workes will of god although all our actions and conuersation do expresse the same yet are they but signes and tokens of our loue to God and arguments to vs of our election and frutefull examples to drawe others to that excellent knowledge which is in Christ The lawe in the regenerate a mind rightly formed and ruled perswaded on thing but corruption also which hath her seate in the regenerate an other thing for it striueth against the spirit and the lawe of the In the regenerate is a fight betwixt the flesh and the spirit An especiall comfort in this fight is that we are vnder grace mind so that they cannot either liue as wel as they would or be so voide of sinne as they could wish Neuerthelesse this is their comfort that they are not vnder the lawe but vnder grace whereby enioying the fauour mercie fréegoodwill and beneuolence of God towarde vs in Christ the reliques of sinne are not imputed vnto vs but we are reputed and accounted before God as men fullie and perfectly iust He hath giuen vs his spirit the fulnes whereof we do not enioy because in this life there will alwaies remaine in vs remnants of sinne which fight against the spirit Which conflict the Apostle plainly setteth forth before our eies hauing sufficient experience thereof in himself For the mind of a regenerate man is spirituall but he himself is carnall sold vnder sinne and that which he hateth that doth he in his flesh there is no good thing To wil is present but he findeth no means to perform that which is good yea euil togither continually is present with him and though his inner man delight in the lawe of God yet doeth he sée an other lawe in his members rebelling against the lawe of his minde and leading him captiue vnto the lawe of sinne which is in his members And that euen the godly might know that they are laden The profit of this fight with infirmities therefore is this sting left in their flesh that they might alwaies haue recourse vnto the Lord who is able to beate downe
execute his election VVHen God determined with himself the things before The foundation of that election which is manifest vnto vs. meÌ„tioned he by a more manifest order of causes which notwithstanding was eternal as all things are present to him disposed orderly all the degrées whereby he wold bring his elect vnto his kingdom Forasmuch therfore as he is merciful yet could not forget his iustice before al other things it was necessary that a mediator shuld be appointed by whoÌ„ maÌ„ might be perfectly restored and that this shuld be done by the mercy grace which doth appear in the saluation of his elect But maÌ„ being so weak that he cannot abide the waight of gods wrath doth so much flatter himselfe in his most miserable blindnesse that he cannot perceiue it because he is wholly in bondage to sin so that the lawe of god is to him as death so farre is he vnable of himselfe to recouer his liberty or to satisfie the lawe of God in the very least â—ote God therefore the most mercifull father of the elect moderating in such sort his iustice with his infinit Iesus Christ our mediator mercy appointed his onely sonne who was the very same substance and God eternall with him that at the time determined he should by the power of the holy ghost be made very man to the end that both the natures being ioyned in Iesus Christ alone first all the corruption of man should Iustification and santification in christ be fully healed in one man who should also accomplish all iustice and moreouer should be able inough to sustaine the iudgement of God and be a Priest sufficient and worthy of himself to appease the wrath of God his father in dying as iust and innocent for them that were vniust sinners couering our disobedience purging all our sinnes which were laid vpon him And finally with one onely offering and sacrifice of himself should sanctifie al the elect mortifieng and burying sin in them by the partaking of his death and buriall quickening them into newnesse of life by his resurrection so that they should finde more in him then they had lost in Adam And to the intent this remedy should not be found ordained in vaine the Lord god determined to giue his son with al things appertaining vnto saluation to theÌ„ whoÌ„ he had determined in himself to choose on the other side to giue theÌ„ vnto his son that they being in him he in theÌ„ might be coÌ„summate made perfect in one by these degrées that follow according as it pleased him to bring foorth euery one of his elect into this world For first when it pleaseth him to disclose that secret which he had purposed froÌ„ before al beginning at such time as meÌ„ least looke for it As meÌ„ are blinded and yet think they sée most cleare when as in very déede death and damnation hangeth ouer their heads hée commeth suddenly setteth before their eies the great danger Externall vâ—caâ—ionâ— wherein they are and that they might be touched more sharply and liuely he addeth to the witnesse of their owne conscience being as it were a sléepe and dead the preaching of his lawe examples of his iudgements to strike them The lawe with the horrour of their sinnes Not that they should remain in that feare but rather that beholding the great danger thereof should flie to that onely mediator Iesus Christ In whom after the sharpe preaching of the lawe he setteth The Gospell foorth the swéete grace of the Gospell but yet with this condition that they beléeue in him who onely can deliuer them from condemnation and giue them right and title to the heauenly inheritance Yet all these things were but vaine if he should only set before mens eyes these secrets by the externall preaching of his word written and published in the Church of God which notwithstanding is the ordinary meanes whereby Iesus Christ is communicate vnto vs. Therefore as touching his elect vnto the externall The inward calling preaching of his word he ioyneth the inward working of his holy spirit the which doth not restore as the Papists VVhat Free-will is after the fall of Adam imagine the remnants or residue of Fréewill For what power soeuer of Fréewill remaineth in vs serueth to no other vse but willingly to sin to flie from God to hate him and so not to heare him nor to beléeue in him neither yet to acknowledge his gift no not so much as to thinke a good thought and finally to be children of wrath malediction But contrariwise changeth their hard hearts of stone into soft hearts of flesh draweth them teacheth them lighteneth their eyes and openeth their sence their heart their eares and vnderstanding First to make theÌ„ to know as we haue said before their own misery and next to plaÌ„t in them the gift of faith wherby they may perform the condition which is ioyned Faith hath two parts Faith which doth apprehend iustificaon by Christ and sanctification to the preaching of the gospel And that standeth on two points the one wherby we know Christ in generall beléeuing the story of Christ and the prophecies which are writ of him the which part of faith as we shal declare in due place is sometimes giuen to the reprobate The other which is proper and only belonging to the elect consisteth in applying Christ who is vniuersally and indifferently preached to all men to our selues as ours And that euery man make himselfe sure of his election which hath bene hid before al time in Gods secret and afterwards reuealed vnto vs partly by inward testimony of our conscience through the holy Ghost ioyned to the externall preaching of Gods word and partly also by the vertue and power of the same spirit who deliuering the elect from the seruitude of sinne perswadeth and conducteth them to will and worke the things which pleased God These then be the degrées whereby it pleased God to create and forme by his especiall grace that precious and peculiar gift of faith in his elect to the intent that they may imbrace their saluation in Iesus Christ But because this faith in vs is yet weake and only begunne to the end that we may not only perseuer in it but also proffit which thing is most necessary for all men to do first according to the time that our adoption is reuealed vnto vs this Baptisme faith is sealed in our hearts by the sacrament of Baptisme and afterward euery day more and more is confirmed and sealed in vs by the sacrament of the Lords supper Of the The Lords supper which two Sacraments the principall end is that they bée sure and effectuall signes pledges of the communion of the faithfull with Christ who is their wisdome iustice sanctification and redemption For this occasion it is so oftentimes mentioned by Saint Paul that we being iustified by faith haue peace with
God heard vs whose hart the Lord opened that she attended vnto the things that Paul spake Our election is made sure vnto vs by the testimony of the spirit 1. Cor. 2. 12. Now we haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God 1. Ihon. 3. 24. Hereby we knowe that he abideth in vs euen by the spirit which he hath giuen vs. 1. Ihon. 5. 20. We knowe that the Sonne of God is come and hath giuen vs a mind to know him And by the testimony of our conscience Ro. 8. 15. 16. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba father The same spirit beareth witnesse with our spirit that we are the children of God Pal. 4. 6. And because ye are sonnes God hath sent forth the spirit of his sonne into your harts which crieth Abba Father Ko 8. 14. For as many as are led by the spirit of God they are the sonnes of God By the vertue of Gods spirit the elect are deliuered from the slauerie of sinne and it doth perswade and conduct them to will and worke the things which please God Phil. 2. 12. 13. Wherefore my beloued as ye haue alwaies obeied not as in my presence onely but now much more in my absence so make an end of your owne saluation with feare and trembling For it is God which worketh in you both the will and the déed euen of his good pleasure Ihon. 8. 36. If the sonne therfore shall make you frée by his spirit ye shall be frée indéed Rom. 6. 18. Being then made frée from sin ye are made the seruants of righteousnesse But because this faith is but weake and only begun in in this life that we may not only perseuere in it but also profit by it it is sealed in our hearts by the vse of the Sacraments Mar. 16. 16. He that shall beléeue and be baptised shall be saued but he that will not beléeue shall be damned Act. 2. 38. Then Peter said vnto them Amend your liues and bee baptised euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the holy Ghost Rom. 6. 3. 4. Know ye not that all we which haue bene baptised into Iesus Christ haue bin baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the father so we also should walke in newnesse of life Gal. 3. 26. 27. Ye are all the sonnes of God by faith in Christ Iesus For all ye that are baptised into Christ haue put on Christ verse 29. And if ye be Christs then are ye Abrahams séed and heires by promise Gal. 2. 11. 12. In whom also ye are circumcised with circumcision made without hands by putting off the sinful bodie of the flesh through the circumcision of Christ In that ye are buried with him through baptisme in whom ye are also raised vp togither through the faith of the operation of God which raised him from the dead Ephe. 5. 26. 27. 28. Christ so loued the church that he gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word that he might make vnto himself a glorious church not hauing spot or wrinkle or any such thing but that it shuld be holy without blame The note thereupon Baptisme is a token that God hath consecrated the church to himselfe and made it holy by his word that is his promise of frée righteousnesse and holinesse in Christ 1. Pet. 3. 21. Noahs flood To the which also the figure that now saueth vs euen Baptisme agreeth not the putting away of the filth of the flesh but in that a good conscience maketh request to God by the resurrection of Iesus Christ 1. Cor. 10. 16. 17. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ For we that are many are one bread and one bodie because we all are partakers of one bread Rom. 4. 11. After he receiued the signe of circumcision as the seale of the righteousnesse of the faith which he had For this occasion it is mentioned that we being iustified by faith haue peace with God Rom. 5. 1. 2. 3. 4. Then being iustified by faith we haue peace toward God through our Lord Iesus Christ By whō also we haue accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of GOD. Neither do we so only but also we reioyce in tribulations Where faith is there is also perseuerance and a stedfast purpose to continue Phil. 1. 6. And I am perswaded of this same thing that he that hath begun this good worke in you will performe it vntill the day of Iesus Christ Nomb. 23. 19. God is not as man that he should lie neither as the sonne of man that he should repent Hath hée said and shall he not do it And hath he spoken and shall he not accomplish it Psal 23. 6. Doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. Psal 27. 4. One thing haue I desired of the Lord that I will require euen that I may dwell in the house of the Lorde all the daies of my life to beholde the beautie of the Lord and to visit his Temple Mat. 24. 24. And except those daies should bee shortened there should no flesh be saued but for the elects sake those daies shall be shortned Lest they should fall away as it is said of Enoch that he was taken away lest he shuld be deceiued by wickednesse and sinne Iohn 6. 37. All that the father giueth men shall come to me and him that commeth to me I cast not away Iohn 17. 15. I pray not that thou shouldest take them out of the world but that thou kéepe them from euil Iohn 10. 27. 28 My shéepe heare my voyce and I know them and they follow me And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand Iohn 13. 1. As he loued his owne which were in the world vnto the end he loued them Hebr. 10. 23. 24. c. Let vs kéep the profession of our hope without wauering For he is faithfull that promised And let vs cōsider one an other to prouoke vnto loue and to good workes Not sorsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one an other and that so much the more because ye sée that the day draweth neare For if we sinne willingly there remaineth a fearefull
looking for of iudgement Vppon this gift of faith and perseuerance the godly doubt not to call vpon God in all afflictions Rom. 8 38. 39. For I am perswaded that neither death nor life nor Angels nor any creature shall be able to seperate mée from the loue of God which is in Christ Iesus our Lord. 2. Cor. 1. 21. 22. It is God which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts Iom 1. 6. 7. 8. 9. He that wauereth is like a waue of the sea tost of the winde and carried away Neither let that man thinke that he shall receiue any thing of the Lord. A wauering minded man is vnstable in all his waies Hebr. 4. 16. Let vs therefore go boldly vnto the throne of grace that we may receiue mercy and find grace to help in time of néed Hehr. 10. 21. 22. Séeing we haue a high Priest which is ouer the house of God let vs drawe neare with a true heart in assurance of faith sprinckeled in our hearts from an euill conscience and washed in our bedies with pure water 1. Iohn 4. 17. Herein is the loue perfect in vs that we should haue boldnesse in the day of iudgement by reason of this perseuerance wherewith he hath inabled vs. Yet the godly may swarue and fall as did Moses Aaron Dauid Peter but at length by Gods grace they returne againe 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not finally For his séed remaineth in him neither can he sin because he is borne of God Through the power of his word and the operation of his holy spirit 2. Pet. 1. 10. Wherfore brethren giue diligence to make your calling and election sure For if ye do these things ye shall neuer fall No man is made righreous but hee that is made holie and framed to good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus to good workes which God hath ordained that we should walke in them Ephe. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy without blame before him in loue The way whereby God by his mercy doth prepare his elect to his kingdome is by the mediation of our sauiour Christ while they stedfastly beleeue not onely that he is their perfect sacrifice but their aduocate and intercessor to God for them Heb. 9. 13. 14. 15. 16. For if the blood of Bulls Goates and the ashes of an heifer sprinckling them that are vncleane sanctifieth as touching the purifieng of the flesh How much more shall the blood of Christ which through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God And for this cause is he the mediatour of the newe Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of eternall inheritance 1. Tim. 2. 5. For there is one God and one Mediator betwéene God and man which is the man Christ Iesus As concerning infants which die assoone as they are borne who are elected and chosen vnto life by Gods secret purpose the way is more speedie For they are presently in the hands of God Because he accepteth the children of the faithfull Gene. 17. 7. Moreouer I will establish my couenant betwene me and thée and thy seede after thée in their generations for an euerlasting couenant to be god vnto thée and to thy seede after thée Exo. 20. 6. Shewing mercy vnto thousands to them that loue me and kéepe my commandements 1. Cor. 7. 14. For the vnbeléeuing husband is sanctified by the wife and the vnbeléeuing wife is sanctified by the husband else were your children vncleane but nowe are they holy Chap. 5. After what sort almightie God doth execute and effectually declare his counsaile touching Reprobation BY these things whereof we haue spoken it may easily The old Adam is the foundation of the reprobation which mans iudgement can attaine vnto appeare howe God maketh them to goe to their owne place whom he created to that end that he might be glorified in their iust condemnation For as Christ the second heauenly Adam is the foundation very substance and effect of the elects saluation so also the first earthly Adam because he fell is the first author of the hate and so consequently of the damnation of the reproued For whē god moued with these causes which he onely knoweth had determined to create thē to this end to shewe foorth in them his iust wrath power he did likewise orderly dispose the causes and meanes whereby it might come to passe that the whole cause of their damnation might be of themselues as hath bin declared before in the third chapter Whē man then The iudgement of God towards infants that are reprobate was fallen willingly into that misrable estate whereof we haue spoken in the chapter before God who hateth iustly the Reprobate because they are corrupt in part of thē he doth execute his iust wrath assoone as they are borne and towards the rest that be of age whō he reserueth to a more sharpe iudgement he obserueth two waies cleane contrary one to the other For as concerning some he sheweth How Reprobaton is first manifested No calling to the Cospell them not so much fauour as once to heare of Iesus Christ in whome onely is saluation but suffereth them to walke in their owne waies and runne headlong to their perdition And as for the testimonies that God hath left to thē of his diuinitie serue them to no other vse but to make thē without all excuse yet through their owne default séeing their ignoraunce and lacke of capacitie is the iust punishment of the corruption wherein they are borne And surely as touching that they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so continued yet were it not in any wise sufficient for their saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ The which misterie flesh and bloud doth not reueale but the sonne himselfe to them whome his father hath giuen him As An vnprofitable calling or of none effect concerning others their fall is more terrible For he causeth them to heare by preaching the outward worde of the gospell but because they are not of the number of the elect being called they are not And forasmuch as they are not able to receiue the spirit of truth therefore they cannot beléeue because it is not giuen vnto them Wherefore when they are called to the feast thy refuse to come so that the worde of life is folly vnto them and an offence finally the sauour of death to their destruction There
are yet others whose hearts God openeth to receiue and beléeue the things that they heare but this is with that generall faith whereby the diuels beléeue and tremble To conclude they which are most miserable of all those clime a degrée higher that their fall might bée more gréeuous For they are raised so high by some gift of grace that they are a litle moued with some tast of the heauenly gift so that for the time they séeme to haue receiued the séede and to be planted in the church of God and also shewe the way of saluation to others But this is plaine that the spirit of adoption which we haue said to be onely proper vnto theÌ„ which are neuer cast forth but are written in the secret of Gods people is neuer communicate vnto theÌ„ For if they were of the elect they should remain stil with the elect All these therfore because of necessitie yet willingly as they which are vnder the slauery of sinne return to their vomit fall away from faith are plucked vp by the rootes to be cast into the fire I meane they are forsaken of God who according to his will the which no man can resist as also because of their corruption and wickednesse hardeneth them maketh their heart fat stoppeth their ears and blindeth them And to bring this to passe he vseth partly their owne vile concupiscences to the which he hath giuen them vp to be ruled and led by and partly the spirit of lyes who kéepeth theÌ„ wrapt in his snares by reason of their corruption from the which as one out of a fountaine issueth a continual flowing riuer of infidelitie ignorance and iniquitie Whereby it followeth that hauing as it were made shipwracke of their faith can by no meanes escape the day which is appointed for their destruction that God may be glorified in their iust condemnation The chief matters with places of scripture for proofe Concerning the reprobation of the wicked whome God maketh to goe to their owne place and hath created them vnto that end that he might be glorified in their iust condemnation Acts. 1. 25. That one of thse two may take the roome of ministration and Apostleship from which Iudas hath gone astray to goe to his owne place Rom. 19. 22. What and if God would to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath prepared to destruction Mat. 25. 41. Then shall he say vnto them on the left hand depart from me yée cursed into euerlasting fire which is prepared for the diuell and his Angels As Christ the heauenly Adam is the foundation of our saluation so the first earthly Adam by disobedience is the first authour of hate and so consequently of the damnation of the reprobate Rom. 5. 18. Likewise then as by the offence of one the fault came on all men to condemnation so by the iustifieng of one the benefit abounded toward all men to the iustification of life 1. Cor. 15. 22. For as in Adam all die euen so in Christ shall all be made aliue In part of the reprobate doth God execute his iust wrath so soone as they are borne Exod. 20. 5. A iealous God visiting the iniquitie of the fathers vpon the children to the third and fourth generation of them that hate me Ephe. 2. 3. We were by nature the children of wrath as well as others Rom. 5. 14. Death raigned from Adam to Moses euen ouer them also that sinned not after the like maner of the transgression of Adam Meaning children which haue not as yet actually offended who are born and conceaued in sin Concerning them that are of age hee reserueth a more sharpe iudgement For to some he sheweth not so much fauour as once to heare of Christ by whom is saluation Mat. 1. 21. And he shall bring foorth a sonne and thou shalt call his name Iesus for he shall saue his people from their sinnes Acts. 4. 10. 12. Be it knowne vnto you all and to all the people of Israel that by the name of Iesus Christ of Nazaret this man standeth here before you whole Neither is thore saluation in any other For among men there is giuen none other name vnder heauen whereby we must be saued Acts. 13. 26. Ye men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent But suffereth them to walke in their owne waies Acts. 14. 16. Who in times past suffred all the Gentiles to walke in their owne waies Acts. 17. 30. And the time of this ignorance god regarded not but now he admonisheth all men euery where to repent Acts. 1. 24. Wherefore also god gaue them vp to their hearts lusts vnto vncleannesse to defile their owne bodies betwéene themselues Ephe. 1. 12. Ye were at that time without Christ and were aliants from the common-weale of Israel and were straungers from the couenant of promise and had no hope and were without god in the world And runne headlong vnto their owne perdition Ephe. 4. 17. Walke not as other gentiles walke in vanitie ff of their minde Hauing their cogitation darkened and being straungers from the life of god through the ignorance that is in them because of the hardnesse of their heart Who being past féeling haue giuen themselues vnto wantonnesse to worke all vncleannesse euen with gréednesse 1. Pet. 4. 3. 4. 5. For it is sufficient for vs that wee haue spent the time past of the life after the lust of the gentiles walking in wantonnesse lusts drunkennesse in gluttony and in abhominable idolatries wherein it féemeth to them straunge that ye runne not with them vnto the same excesse of riot therefore speake they euil of you Which shall giue accounts to him that is ready to iudge both the quicke and the dead Ro. 1. 28. For as they regarded not to know God euen so God deliuered them vp vnto a reprobate minde to do those things which are not conuenient being full of all vnrighteousnesse fornication wickednesse coue tousnesse maliciousnesse full of enuy of murther of debate of deceit taking all things in the euill part Whisperers backbiters haters of God dooers of wrong proud boasters inuentors of euill things Disobedient to parents without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased mercilesse Which men though they know the lawe of God being written in their consciences which the Philosophers call the lawe of nature the lawiers the lawe of nations howe that they which commit suche things are worthie of death yet not only do the same but also fauour them that do them And as for the testimonies that God hath leâ—t â—â— them of his dignitie they serue to no other vse but to make them without all excuse And yet through their own default seeing their ignorance and lacke of capacitie is the iust punishment of that corruption wherein they are borne Rom. 1. 19. 20.
their adoption by the parable of an earnest pennie and by the parable of a seale In making of a bargaine when part of the price is paide and laid downe in earnest then assurance is made that all the rest yâ— remaines behind shal be wel truly paid And as when an indenture or lease is made for the peaceable possession of any lands tenements for the terme of a mans life or for long time the seale of the landlord is put too to make the matter most certain sure so when the childe of god hath receiued thus much from the holy ghest as to be persuaded that he is adopted and chosen in Christ he may be in good hope and is alreadie put in good assurance fully to eâ—ioâ— eternall life in the kingdome of heauen So familiar is God with vs as to bring vs to be perswaded of his good will by such meanes as are most vsuall with vs. For what is more vsuall with vs then either the order of an earnest penny or a seale to put vs out of all doubt and to warrant that thing which we haue vndertaken Therfore the Apostle in an other place doth giue vs great comfort shewing forth the determinate purpose of god coÌ„cerning this matter God saith he sent forth his son and made him subiâ—â— vnto the curse of the laâ—â— that by vndergoing the penaltie punishment which that curse and wrath of God did import he might redéeme them which were vnder the condemnation of the lawe vnder the bondage of sin and â—athan hell that being released and deliuered they might receiue the adoption of sonnes Wherfore saith he and the most chéerfully thou art no more a seruant but a sonne Now if thou be a sonne thou art also the heire of God through Christ This assurance of gods holy spirit is then most effectual wheÌ„ it shall yéeld vs greatest comfort and that is at the time of our departure out of this world and in the houre of death When all worldly comforts shal vanish theÌ„ shal this come in place gods blessings in this world shall shall then take their leaue wealth and possessions wife and children friendes and acquaintance and we shall goe naked out as we came naked in only this glorious apparel and this heauenlie raiment shal remaine that we are the adopted children of God that being along time strangers and pilgrims here on earth we shall nowe come to our home and to our inheritance reserued in heauen for vs. Here also shall the greatnes and the swéetnesse of the comfort appeare that when the diuell shal be most busie with vs to lay our sinnes to our charge and when death shall approach and the time of our passage drawe neare and when he shall vse all meanes possible to put vs beside the assured hope of our adoption then shall the comfort of Gods good spirit so strengthen our harts and consciences against the assaults of the diuel that he shal go away vanquished and we imboldned TheÌ„ shal our minds be lifted vp with cheerfulnesse knowing that our redemption shall fully be accomplished and our adoption sealed and perfectlie confirmed vnto vs. Contrariwise the wicked at the houre of death How Adoption respecteth the wicked which in their life time haue flattered themselues with the hope of their adoption shall then féele no certeintie neither anie comfort of the holy Ghost but in stéed of comfort they shall féele the horrible and dreadfull accusations of the diuel then to take place be of force against them The wicked and reprobate cannot haue the testimony and witnesse of gods good spirit to assure them that they are the children of God although for a time their vaâ—ne imaginations may deceiue themselues as also the diuel imitating the spirit of god doth vsually perswade carnal men and hipocrites that they are adopted and that they shal be saued But this perswasion of the diuel is but an illution and their deceiued hearts are not established by the assurance of Gods spirit which filleth the heart with ioy Whereas their hearts are full of doubtfulnesse full of distrust full of dispaire It may be they may beléeue for a time but as for that stâ—dfast and induring faith whereby they may trulie say that God is their father this is onlie in the elect children of God and those that are adopted Whose perfect regeneration it pleaseth God to begin in this world by sowing in their harts the immortall séed of life whereby he doth so certainly seale vnto them the grace of his adoption that it shall continue firme vnto the end In the meane time the faithfull are admonished carefullie and humblie to examine themselues least in stéede of a true faith concerning their adoption a carnall kinde of securitie créepe into their minds and growe vpon them and compasse them about euen as the Iuie doth the Oake The wicked haue neuer the féeling of gods grace but after a confused sort taking hold as it were rather of a shadow then of a bodie Because the spirit of God doth truly and properly seale the forgiuenesse of their sinnes onelie in the hearts of the godlie and the elect that they may apply the same by an especiall gift of faith vnto their comfort Confusedly I say the vngodlie receiue the grace of God not that they are partakers togither with the children of God of regeneration but because they séeme to haue a ground of faith after a common sort which is hid with a vaile and couering of hipocrisie Yet notwithstanding it may not be denied that God doth lighten their mindes so farre as they may ackowledge his grace and goodnesse toward them but this common sence and féeling of his grace is so distinguished from that comfortable assurance of gods spirit which is in the elect that the wicked come neuer to that sounde comfort and ioy which adoption bringeth with it For God dooth not so farre shewe himselfe fauourable vnto them as to take them into his guarde and kéeping as though they were quite deliuered from the punishment of their sinnes and from the feare of eternall death and damnation but only for the present time God doth giue them a taste of his mercie Neither is it amisse that God doth lighten the mindes of the wicked with some féeling of his gracious fauour the which anon withereth and vanisheth away through the hardnesse of their hearts through their vnstedfast mindes and through their owne vnthankfulnesse and backsliding wherby they make themselues more culpable and the more inexcusable all which is wonderfully brought to passe by the manifold wisedome of God That spirit of ours which the Apostle talketh off is a renued heart and a sanctified minde that fully and perfectly receiueth the benefit of adoption and vnto which spirit of ours gods spirite doth also beare witnesse that out of all doubt we are the adopted children of god The vngodly they haue but as it were a glimse but vnto the godly