to walke in righteousnesse But now lest that in giuing sentence and iudgement vpon this sorrow wee should bee deceiued It is here againe to bee called to minde which hath before beene somewhat touched viz. that sorowing for sinne is proued to be of two sorts One proper to the Elect of God and the other to the Reprobate For it is manifest that euen these I meane such as haue been euidently prooued Reprobates haue beene found to haue had a certaine sorrow sighing and mourning in them as doth appeare by the examples of Cain Saul Ahab and Iudas and yet nothing partakers but cleane voide of that true repentance which hath beene found in the godly sort and chosen people of the Lord. And this sorrow of such wicked ones is the same which before is mentioned to haue his originall onely from the Law of God without any taste or touch of the Gospell But that other sorrow which wee vse in this place as a marke of true repentance and which I account as the fore-runner of repentance is onely incident and doth properly appertaine to the Elect and Chosen of the Lord and is found to haue a farre further step then had the former And therefore lest wee deceiue our selues herein as hypocrites often do let vs in a word or two as briefly as we may obserue the difference betwixt these two kindes of sorrow This counterfeit and hypocriticall sorrow Counterf it and hypocriticall sorrow which as I said is found in hypocrites ariseth from the Law and that onely in consideration of the heauy and terrible iudgements in the same denounced against the transgressors thereof And hereupon it is that they mourne and sigh onely for that they see and perceiue themselues by reason of their great sinne and wiekednesses by force and by the sentence of the Law to bee brought into a dangerous or a damnable estate But as for the sinne it selfe which by them is committed day by day although it bee in the proper nature thereof neuer so filthy or abominable yet do they not mourne for it but remaine stil in them with as great loue and take as great pleasure therein and haue as great a desire to commit the same still as euer they had at any time before so small an alteration is found to follow in them vpon this their sorrow and so farre off are they from hauing euen this first marke of true repentance But it is farre otherwise with the man regenerate Difference betwixt the sorrow of the vnregenerate and regenerate for although his sorrow begin in deed in the Law for that thereby he commeth to the knowledge first of his sinne and secondly of the heauy iudgements by the Law due vnto the same yet doth not his sorrow there stay and make an end but endeth indeed in the Gospell And therefore it is that he is found to be sad heauy not onely in respect or regard of the danger whereinto by sin hee is brought but also in respect of the sinne it selfe which hee now vtterly hateth and detesteth for that hee seeth and findeth it to bee so odious and lothsome in the sight of God not onely because hee is a seuere Iudge ready to take reuenge for the breach of his Law as do the Reprobates but also because they finde and feele him to bee so good so gracious so louing and so mercifull a Father against whom he so vngraciously and vnnaturally like a rebellious childe hath transgressed And although that this his sorrow in these respects be found and prooued to be great yet is hee not therein left comfortlesse but in the midst of sorrow findeth comfort as shall appeare hereafter Againe this sorrow proceeding of the feare of punishment of sinne by the Law bringeth forth desperation in the Reprobates as appeareth in Cain and Iudas and others if it stay onely in the Law and haue no regard vnto the Gospell For the Law bringeth nothing else but terrour and iudgement The Law indeed would iustifie and vpon instification minister vnto man great consolation but it must in all points according to the purity thereof be fulfilled which wee through our weakenesse are not able to doe and therefore instead of iustifying wee reape a curse and instead of consolation doe gaine sorrow Which sorrow is wrought and effected in the heart by the Spirit indeed but it is by that spirit which the Apostle calleth the spirit of bondage Rom. 8. which bringeth forth nought but feare and therefore it is by the same Apostle called not simply a sorrow but a sorrow vnto death 2. Cor. 7. But that sorrow which is found in the Elect hath another quality quite contrary wayting and attendant vpon it and that is an assured hope of free remission and forgiuenesse of their sinnes which hope is not to be found in the other personsbeforenamed And so though there bee a sorrow for sinne in the Elect yet it is not because they are out of hope of pardon for the same but for the causes before mentioned hauing alwayes the hope of remission and forgiuenesse of the same ioyned therewith For they see and plainely perceiue that God sheweth himselfe to them-wards as a kinde and louing Father And therefore if at any time hee afflict and chastice them they doe and are bold to confesse the same also that hee doth it for their good that they should not perish with the world And that these his chastisements notwithstanding vpon their repentance hee will be euer ready to remit and forgiue their sinnes and willing to receiue them into his fauour againe as may easily bee prooued by very many both places and also examples in the Scriptures And so it commeth to passe to the endlesse consolation of the godly that sorrow and ioy do as it were triumph together in one and the selfe-same person Sorrow that so good a God should be offended and Ioy that all their sinnes are notwithstanding pardoned And all this is doubtlesse effected by one and the same Spirit not the spirit of bondage but of Adoption For this full assurance proceeding of Faith maketh vs to call Abba Father without any doubt of Gods loue and fauour towards vs and yet withall breedeth in our hearts such sighes and groanes as cannot bee expressed For the further manifestation hereof amongst many other examples of the Scriptures which to this purpose may bee produced I will vse but one onely and that is the example of the Prodigall sonne Luke 15. of whom it is written First that he would needs haue his portion of goods deliuered vnto him hee would shake off the yoke of his fathers gouernement hee would be a Traueller and take his iourney into a far Countrey where he is said to waste and consume his goods and Patrimony with licentious and ryotous liuing Hereby is his sin manifested Secondly after his goods were in this manner wasted and consumed there fell a plague of famine and dearth vpon the Land hee
loue that is of God For this is the very stamp of the Spirit which otherwise in other places is called our Regeneration and this is the testimony and witnesse that it giueth Wherefore that wee may now the better see and vnderstand how this Spirit of God in this sort doth witnesse and giue testimony with our Spirits of nor adoption into the number and fellowship of the children of God I think it good that we proceed a little further in the Apostles similitude This phrase and manner of speaking is drawn from the manner of men vsed for confirmation of contracts and bargaines made who hauing in speech concluded vpon their couenants straightway cause the same to bee first written and ingrossed and after their seales to bee to the same annexed to witnesse and assure both the truth of the bargaine and also the performance thereof So that the very print and impression abiding still in the wax is a sufficient witnesse that those writings are his act and deede whose seale is there annexed and that therfore also he will in truth surely performe the couenants therein contained Now for a further explanation hereof and to apply this according to the seuerall circumstances to our present purpose it is diligently to bee obserued and noted that the couenants or matter of the writings betwixt God and his Children are the promises of Grace in Christ through faith comprised in the Gospel These sayd promises are written and ingrossed in the tables of euery faithfull mans heart according to that saying I will write my lawes in their hearts Ier. 31.33 And this writing is when as by faith we doe apprehend the same Whereupon as is aforesayd our heart and conscience doth witnesse to vs that they doe belong vnto vs and that we are the sonnes of God Then together with this also commeth the seale and witnesse of the Spirit of God bearing witnesse as I haue sayd with our Spirit also of the truth heereof by setting his stamp and seale vpon our soules and harts wherin as in tables these couenants were written confirming most effectually and assuring vs that wee are indeede of the number of those in whom these promises shall be fulfilled that we are elect of God and such as are ordained vnto eternall life because this image and impression of the Spirit is giuen and imparted vnto none but those onely that are in the number of Gods adopted children See therefore I pray thee now in what manner the Spirit of God doth witnesse and seale vnto thee that thou art one of Gods Elect euen by setting ingrauing vpon vs such a stamp marke and impression as is onely proper and pecuilar vnto those that shall bee saued So that we seeing and beholding this within our selues are thereby to our exceeding comfort assured and confirmed that we are Gods Children and therefore also heires and co-heires with Christ of eternall life Rom. 8.17 Of this testimony then we are not in any wise to doubt but to account it vnto vs most sure and certaine for that it hath the Spirit of truth to bee the author of it which Spirit alwaies speaketh truth and nothing but truth And so much the rather also should wee haue in vs this assurance because this is applied euen vnto our hearts and Spirits and that with such efficacy and force as that it crieth that is to say it causeth vs in sight and feeling of the same to cry and call vpon our God by the louing and comfortable name of Father So that if the testimony of thine owne Spirit cannot content or suffice thee in this poynt but that thou doest desire to haue a further witnesse of thine election See if in thine heart thou canst finde this seale and impression this witnesse of the Spirit If thou canst this also will testifie with thy Spirit that thou art an elected Childe of God CHAP. XXX Of the third Argument whereby the certainety of a mans election is proued THE third Argument for the proofe of this Doctrine concerning Mans Election and the knowledge assurance thereof is brought from the notable effects and fruits following vpon our Regeneration in the course and race of our life For these also do witnesse and approue vnto vs our election as may very well be gathered by the words of the Apostle saying Rom. 8.1 There is no condemnation saith hee vnto them that are in Christ Iesus that walke not after the flesh but after the Spirit Who are they that walke not after the flesh but after the Spirit but euen they that shew forth the fruits of Regeneration by newnesse that is sanctuy and righteousnesse of life And what is it to bee free from condemnation but to bee one that shall in the end be saued And who are those that shall bee saued but onely they which before all times were hereunto elect and ordained This also is prooued effectually by the Apostle Peter who exhorting vs vnto these fruits willeth vs to ioyne vertue with faith with vertue knowledge 2. Pet. 1.5 6 7 8 9 10. with knowledge temperance with temperance patience and with patience godlinesse c. And after in the tenth verse for a conclusion hee addeth Wherefore brethren giue rather diligence to make your calling and election sure for if ye do these things ye shall neuer fall Now how is our election made sure by our workes but because that these good workes and gifts of the Spirit do certifie and assure vs that we are in the number of Gods Elect in that hee vouch safeth in this sort by his Spirit to worke in vs And the reason is because that f wee doe these things that is seeing God hath so farre communicated his Grace vnto vs no doubt hee that hath begun so good a worke in vs will continue and hold on still and that in such a manner that wee shall neuer fall To these let vs adde the testimonie of Christ Joh. 13.35 By this shall all men know that you are my Disciples if you haue loue one to another And the Apostle Iohn in his first Epistle 1. Ioh. 1.7 is pregnant to this effect If wee walke in the light as hee is in the light wee haue fellowship one with another and the bloud of Christ clenseth vs from all sinne 1. Ioh. 2.3 5. Againe Heereby are we sure that wee know him if wee keepe his commandements 1. Ioh. 3.14 Hee that keepeth his word in him is the loue of God perfect indeed hereby we know that we are in him And againe Wee know that wee are translated from death to life because wee loue the brethren c. Many such like places of Scriptures might bee brought tending to like effect and purpose so that as by the fruits the good or bad nature of the Tree is knowne so by thy workes as fruits thy condition and estate may be discerned For men doe not gather Grapes of Thornes Math. 7.16 nor Figges of
are incident indeed to the Elect and chosen of God so on the contrary the three former despaire disquiet of conscience and feare doe appertaine to the Reprobates And these I doe finde within my selfe and how can it then any otherwise be but that I am a Castaway Answ I omit to repeat what before hath beene sayd that no reason can conclude a man in this life vndoubtedly to be a Reprobate And to this present Obiection I answer If thou wert I say skilfull and acquainted whoeuer thou be with the order vsed by God in mans conuersion thou wouldest neuer thus haue reasoned For God as is euidently by sundry examples to be prooued first humbleth and then exalteth first maimeth and then healeth first breaketh and then bindeth Peters auditors as we reade were first pricked and then were cured Mary Magdalen was first humbled and then obtained mercy And Manasses was first terrified and then restored So the children of God in respect of their humiliation by reason of their sinne and the curse by the Law denounced against sinne may haue in them these three despaire disquiet of conscience and feare But on the other side in respect of their exaltation by the feeling of the grace and fauour of God in Christ they may haue in them the other three faith peace of conscience and hope And all this notwithstanding the same person no doubt the true seruant of the Lord and a chosen vessell of God So that as thou seest this thy reason may very well bee retorted vpon thine owne head and that to thine exceeding great consolation and comfort If therefore thou be broken if thou be afflicted if thou be humbled be not dismayd but be of good comfort the Lord will bind thee he will comfort thee hee will raise thee God saith the Prophet Dauid is neere vnto them that be of a contrite heart Psal 34.18 and will saue such as be afflicted in Spirit And again A contrite and a broken hart Psal 51. O Lord thou wilt not despise Againe Cast down your selues before the Lord Jam. 4.10 and he will lift you vp For comfort is appointed vnto them that mourne in Zion Esay 61.3 To giue them beauty for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse that they might bee called the trees of righteousnesse the planting of the Lord that he might be glorified Comfort therefore your selfe with these promises which as Peter teacheth in due time shall bee performed Another reason ariseth from ignorance of the end of Gods working in this sort as hath beene saydi 2. Reason ioyned with the consideration of his mercies promised to his Elect and chosen For thus the despairing conscience reasoneth Obiect Is it a thing euer likely that God which hath promised such exceeding mercy and so great fauour and grace to his elected children should deale thus roughly and in such rigorous and extreme manner with his seruants Or would he euer thus haue wounded me with the fearefull arrowes of despaire and dread had I not beene indeed a Reprobate If Gods rough dealing to vse thine owne manner of speeches in the handling of his seruants had none other end then despaire and if this were the only marke whereat God in this doing doth aime the reason surely had some force But this is not the end which God respecteth in this manner of his doings For in this point he is affected as the Chirurgeon and Physician are affected towards their Patients The one launceth cutteth and openeth the wound or sore more wide not with intent to inlarge but in fine to lessen heale and close vp the same The other giueth vnto his Patient a purgation so strong as for the time it maketh him more sicke and diseased then he was before but yet with this good purpose thereby to recouer his health So in like manner God maketh the wounds of our sinfull souls for a time to gape wider and giueth vs such a strong compound of the consideration of sinne the Law and Iudgement that for the time we are driuen into greater agonies yet all to this end that hee might heereby fully heale vs and wholly recouer vs to a perfect health in Christ And heere let not any man demand the question seeing this is so apparant why God dealeth as you terme it so ronghly and extremely with some and more mildly with others For it is not because he lesse loueth some then he loueth others or lesse pitieth some then he pitieth others as though in this dealing hee were more fauourable to some then he is to others For the Physician may be equally and like affected vnto the good estate and health of all though in curing all he vseth not the same medicines and measure of medicines in their recouery And so it is with Gods dealing towards vs. Therefore though we finde that God doth deale with vs more roughly and sharply then he hath done or doth with others in their conuersion yet let no man take this vnto his heart as a cause of distrust of the loue and fauour of God which worketh all according to his owne will and pleasure and in such manner as to his wisdome appeareth best and most behoouefull for his seruants and for the aduancement of his owne glory Experience teacheth vs that although the Chyrurgeon healeth some wounds with a gentle plaster yet hee thinketh good to deale with some more sharply that they may bee soundly cured So God in curing sinne though all the wounds therof are deadly yet some are more open then others some more inward and infectious then others and must therefore of necessity be searched deeper that our conuersion may be the perfecter In this cafe therfore let vs be contented to subiect our selues to the will of God who as I haue said doubtlesse disposeth all to the furtherance of his glory and benefit of his children and that after one sort with one and otherwise with another and not alike with all in their conuersion and yet so with euery one as in his wisdome hee seeth to be best and most effectuall for the accomplishment of their saluation But this in generall CHAP. VII Of speciall things in mans conuersion 2 IN more speciall in the course and case of mans conuersion is matter so hard and difficult to be discerned and iudged and faith in such sort groweth and creepeth on in the heart of man that though the truth therof be in the heart yet because it doth not liuely manifest it selfe by plaine effects wee are not able to discerne and know it For as the corne chitteth and continually groweth in the earth and wee see not how neither are wee able at the first shew to make a difference betwixt the good corne and grasse and yet notwithstanding the corne is in it selfe come indeede So faith when it is first hatched and begun in our hearts commeth forth in such sort that it cannot easily be descried
Thirdly touching that other affection which is the longing after righteousnes Christ telleth vs Math. 5.6 that he is blessed that hungreth and thirsteth after righteonsnesse And how is it possible that any should be blessed that haue not faith For it is of faith Gal. 3.9 that wee are blessed with faithfull Abraham Let vs therefore now returne this reason of the distressed person back againe vpon himselfe with aduantage and greatly to his comfort Thou sayst thou art broken with the sight of sinne thou hatest it and thou desirest to bee freed and vnburthened of it and longest to feele the comfort of the Spirit to seale vp vnto thee thy saluation And yet thou canst grow to no certainty within thy selfe but remainest still doubtfull of thine estate Wilt thou therefore say thou hast no faith Nay I rather infer that thou hast a faith and that the Spirit of Adoption hath already laid the claime and giuen the earnest penny vnto thy heart Not because thou art not assured for be it farre that I should so reason but because that though thou hast not this yet I finde the other tokens and arguments of faith to be seated in thy soule In that thou art found thus heartily to mourne vnder sinne that thou lothest and detestest thy wickednes and doest so earnestly desire to be cloathed and inuested with the garments of Christs righteousnes whereby thou maist appeare righteous in the sight of thy heauenly Father For further proofe of this mine assertion for our better instruction let vs vse an instance or two euen in common reason The graft that is newly and of late planted it hath so farre increased that it hath brought forth buddes and leaues but as yet no fruit If now the question be demanded whether the graft be dead or not euery one which hath but common sense will answere that it is not dead but hath a life though as yet it hath no fruit but only a shew of leaues and blossomes If againe it be demanded how it can be that it should effect these two and not the fruit the answere will be that it is not necessary because these by the course of nature are precedent and goe before the other And therefore these that is the leaues and blossomes may be and the plant by them may be surely knowne to haue life though the other that is the fruit be not yet effected So say I of the plant of faith Although it hath not as yet the fruit of full assurance shewing forth it selfe yet it hath the blossomes that is the sorrowing for sinne the hearty de testation of sinne and the earnest loue of righteousnes Is this faith now dead or is it not at all because it hath not yet brought forth this notable effect of certainty and assurance God forbid But seeing it hath these other effects so manifestly appearing wee may assure our selues that we haue a faith already ingendred in vs which will bring forth that other excellent fruit of assurance in time conuenient The child that is conceiued in the wombe though it hath a life and motion yet it is not at the first discerned by the motion so apparantly as when it growes to more strength and more perfection and yet the infant being but yong and weake the woman coniectureth by some extraordinarie accidents in her selfe that shee is with child So faith that is ingendred as a yong Babe in the wombe of the heart and soule though by such apparant motion thou canst not descry it to bee within thy selfe yet in that alteration that thou shalt finde with thy selfe thou maist easily coniecture that there is such a thing conceiued For looke vnto thy selfe and consider throughly of thine estate what thou hast beene beforetime and what an one thou now art and thou shalt easily see and perceiue a great alteration and change in thy selfe and that thou art farre vnlike vnto that which thou wast before For before thou diddest delight and take a pleasure in sinne and wast quicke and ready to commit sinne euen with greedinesse No wickednes so vile but thou couldest easily bee brought to the working thereof But now as one burdened in thy selfe thou mournest and sighest at it thou dost greatly loath and detest it Before thou tookest no pleasure in the comfortable promises of God Christ and the merits of his precious death and Passion were odious vnto thee but now thou art so sicke with longing like a woman with child that thou most earnestly doest hunger and thirst after them Before thou couldest not abide to heare of the benefits of Christ thou madest none account of them But now thou art so affected towards them that at the very sight thereof thou art sick yea so sick that thou art ready to swound because thou canst not bee put presently in possession and immediately enioy the full fruition of the same Euery mi nute seemeth a moneth euery day a hundred yeeres vntill thy longing be satisfied and that thou mayest take thy fill and haue thy full repast vpon them O blessed change that is so full and plenteous with these so excellent fruits and effects of faith I may iustly call it a blessed change in respect of those comfortable promises most comfortably vttered by the Spirit of God to the great consolation of all those in whom this change is found First that there is the oyle of gladnes appointed for them that mourne in Zion They that hunger and thirst after righteousnes shal be filled satisfied Mat. 5.6 Ioh. 7.37 38. And to him that thirsteth Christ promiseth to giue of the Water of Life that shall make him neuer thirst againe but shall be in him a Well of water springing vp vnto euerlasting life Wherefore finding in thy selfe these things which are attended vpon with these so certaine and comfortable promises cheere vp thy selfe herein and refresh thy soule with the Flagons of Gods eternall consolations and comforts And whensoeuer either the weaknes of the flesh or wilynesse of Satan shall set vpon thee either with this or any such like assault put them off with this common word grounded vpon the former Reasons that the Argument to conclude the want of Faith is naught and the reason will not hold And yet I know there are certaine other doubts troubling and disquieting the distressed conscience As first seeing the Reprobates are found to haue a sorrow also whether his sorrow I meane of the Elect be not the very same sorrow of the same nature whereof the Castawayes may be partakers Secondly seeing that there is in him an inclination vnto sinne and hee findeth himselfe giuen to commit sinne whether vvithall hee can bee rightly said to loath and hate his sinnes Thirdly because hee findeth his nature so much drawing and haling him back from goodnes and godlinesse whether he can be iustly said to haue a longing after righteousnes For these and such like imperfections that he findeth in himselfe doe
yet because it was a true liuing faith he that had the weakest had notwithstanding sufficient to obtain the things he sued for So that it is with the Elect of God in regard of faith as it was somtime with the Israelites in gathering Manna in the wildernes he that gathered much had nothing ouer and he that gathered lesse had no want So the Chosen of God they that are indued with the greatest measure gift of faith are but wel haue nothing to spare and they that haue the least and skantiest portion yet haue sufficient to feed on Christ vnto eternall life And heereupon it is that the Apostle affirmeth that to euery one is giuen grace according to the measure of the gift of Christ And that God hath dealt to euery one the measure of faith And againe Eph. 4.7 that the Spirit distributeth to euery man seuerally Rom. 12.3 as he will So that faith then and the other gifts and graces of God are giuen but not at the appointment of man but of God and not in a quantity to all alike but in such manner and measure to euery one as vnto God seemeth best as he in his wisdom shall iudge to be for euery one most conuenient Neither are weto think that this is any strange manner of dealing in God For we see plainly that God disposeth not of al persons after a like sort For some he appointeth to endure longer sharper greater combats in them a greater gift of faith he seeth to be requisite Some again he ordaineth to lesser shorter more easie conflicts in them a lesser measure serueth And further I pray thee marke how in iudging of the measure and quantitie of thy faith and comparing it with the faith of others thou may st be deceiued For thus thou vsest to reason and dispute and that against thy selfe I read and see also by experience of diuers the seruants of God which euen in the first encounter against temptations through the great strength of their faith haue preuailed gotten the victory that in a short time But I contrariwise haue struggled and striuen and that a long time but as it appeareth all in vaine for still I am foyled and alwayes goe away with the worst and therefore I know that in comparison of theirs my faith is most faint and weake To this thy reason I answer Answ 1 First that the prouidence of God is heere to bee considered who at his owne pleasure disposeth all things and since hee hath appointed thee to a longer and a more dangerous conflict perswade thy selfe also that hee vouchafeth to minister strength vnto thee that thou mayst bee able to endure the fame and this hee doth to this end that in thy weaknesse his power might bee shewed forth and that thy victory ouer thy great and grieuous enemies might bee the more famous and that hee I meane God himselfe in thee should bee the more glorified And of this bee thou bold that although the temptations wherewith thou art assaulted be great and of long continuance yet hee will not suffer thee to be tempted aboue thy strength nor longer then the time which he hath limited and appointed but in his time will prepare a way for thee to escape Secondly I say that this thy reason is not good For all this while thou doest compare together the euents but not the assaults of thy selfe and others For the assaults being different it may and doth often come to passe that the weake and feeble faith may get and obtaine a quicker and a more speedy conquest then that which is strong and mighty As for example There are two persons diseased the one a man of middle age the other a child yong and tender the disease of them both is grieuous yet we see it oftentimes so to fall out that the child sooner recouereth and attaineth vnto health then the man the man to be a lōger time disquieted with sicknes then the child Shall vvee now say that the child is stronger then the man because he first recouered Or will you not rather say that the diseases were not in like measure in both but in the child in a lesser quantitie in that by so little strength he is so quickly recouered and in the other in greater measure in that the greater strength notwithstanding hee could not in longer time be cured The reason is like Is therefore the assault lesse and of shorter continuance Thy faith then may with more case and in shorter time ouercome it though it bee but weake And on the other side is the assault strong and of longer time continued Shrinke not at the matter neither bee thou any whit dismayed or discouraged therefore For albeit thy faith is constrained to continue longer in fight before it can preuaile yet be sure that thou shalt at last obtaine the victory and triumph ouer thine enemies most gloriously As the Bee oftentimes out of the bitterrest Flower sucketh or gathereth Honey so out of these fierce assaults whereby thy soule is troubled thou mayst to thy comfort gather a Reason and Argument to proue the greatnesse and strength of thy Faith whereof thou doest stand so much in doubt Thou thinkest that incountring with great assaults and not able at the first to ouercome them that therefore thy faith is weake and feeble But the case is otherwise For great temptations doe import a great measure of the gift of Faith For God saith the Apostle as is before alledged tempteth none aboue measure and aboue that which hee is able to beare And therefore as God measureth our temptations according to the measure of our faith chaining and muzzling vp the Tempter that hee should not haue his full swindge against vs and ministring strength vnto vs that we should be able to resist the same So we againe by the measure of our temptations and assaults may learne the measure of the gift of faith that is bestowed vpon vs. For faith is neuer so well tryed in her strength as in the time of temptations for which cause also they are called the tryall of faith Thus then a man may reason with thee Are thy temptations great Thy faith then is also great For otherwise God would neuer haue laid so great a tryall on thee vnlesse he had knowne thee by his grace to be inabled to indure it And againe on the contrarie thy temptations are small shall I therefore inferre and say thy faith is also weake I dare not so reason because I know the case is otherwise For the greatest faith many times shall finde small as well as great temptations and yet is not therefore to be accounted weake but rather strong still and able to beare away the triumph in a greater combate For the care of God in measuring of temptations is not in respect of the smalnesse of the quantitie that it should not bee too little but alwayes fit and equall and neuer
the Enemies do not come vpon vs at vnawares The Citie or Country hauing enemies encamped against it and looking euery day for nothing else but that battell shall be made against it wherein the Citizens and Inhabitants must shew themselues valiant and couragious for that then they are either to winne a peace or hazard a perpetuall slauerie carefully doth bring out make ready all their furniture muster their men and traine out all their best and most able Souldiers to the end it may be sufficiently prepared for the purpose against so great a Day Euen so the meditation of this great and strong conflict at the time of death with so great mighty enemies which how sudden and how soone it will bee is to vs vnknowne would teach vs to bee prouided and prepared to traine vp euery part and member in vs in this spirituall kind of fight that we may bee able to withstand these our deadly enemies at euery pinch Now that according to that which I haue said we may bee throughly and strongly armed I thinke it good as the Apostle Paul hath left vnto vs the description of the Panoplyo and complete armour of a Christian Ephes 6. to deliuer the same in the seuerall parts that so the vse of euery piece may stand vs in the better stead and serue our turnes the better in this conflict First therefore 1. Coat of Constancie according to the Apostles counsell thou art to put on the Coat of constancie For that it is which the Apostle meaneth Gal. 5.1 Ephes 6.10 14. when as hee biddeth the Ephesians and in them willeth all Christians to stand fast or bee strong When thou art to enter into this fight all feare all fainting must be vtterly exiled and banished from thee although thine enemies will vse many meanes to beate a feare into thee and to make thee to shrinke and flie away yet thou must haue a care vnto this to stand fast But herein thou art to looke well vnto the matter and take a good view of this piece of armour I meane this Coat of Constancie lest thou be deceiued For it must be Armour of proofe or elseit will not serue thy turne it is so far off from doing thee any good that it will rather turne to thy great hurt That thou shouldest not in this piece be deceiued the Apostle hath put a stampe and a marke thereupon that thou mayst easily discerne know it from that which is counterfet and that is in the Lord. Except thy constancie and courage then be in the Lord thou wilt easily bee ouerthrowne thou art not able to stand Thou must therefore when thou commest to occupy a roome in this fight which thou must doe euen all thy whole life time vtterly forsake thine owne wit and policy thine abundance and wealth all trust and confidence in thine owne workes and merits How sure soeuer these things appeare and be iudged of some yet they are found meere weake and insufficient of themselues in the iudgement of the Holy Ghost whose iudgement thou art aboue all to stand to approoue and like of Learne therefore to bee bold and resolute against the rage of thy furious enemies not because thou hast naturall strength or worldly wit and policie or the riches and goods of the world neither for that thou art attended vpon with many Popish ceremonies which are worse then vanities or because thou hast some store of good workes But be thou therefore strong and stand it out with constancie because the Lord is with thee Be bold and resolute in him and in his power might for in him alone thou shalt be sure and also able to preuaile against thine enemies 1. Sa. 17.45 Dauid comming to fight with the Gyant Goliah came in the Name of the Lord and in his name by his power by his might ouercame the Enemy of God and his people So fight thou still in the Name of the Lord and thou shalt surely triumph ouer all thine enemies be they neuer so great neuer so many and neuer so strong and mighty The Apostle proceeding in more particular manner 2. Girdle of Truth with the description of this Christian Armour and setting downe the seuerall parts thereof appointeth in the second place the Girdle willing vs to put on the girdle of Truth Stand therefore saith hee hauing your loynes girded with the girdle of Truth Ephes 6.14 Many girdles it may be shall bee offered thee and they shall through the craft of the Enemy be gloriously set forth making a shew outwardly as though they were sure and strong but in this take heed and beware thou bee not deceiued For it is not generally all truths neither that which man wil presumptuously obtrude and thrust vpon thee for truth Of which sort are almost all the Popish points of Religion beautified with the vaine shew of many vaine and idle ceremonies But it is onely the Truth and sinceritie of the Gospell which the Apostle speaketh of The knowledge of this Gospell hauing a Christian obedience annexed thereunto for a Buckle serueth as a girdle to containe vs and to hold vs in that we may be strong and able to resist the Diuell binding vp as it were about vs al those long loose garments of our naturall and fleshly reason which would otherwise greatly trouble and hinder vs in this Spirituall combate A necessary part of Armour no doubt and so needfull that without it it booteth or auaileth vs nothing at all to goe into the field And although it be neuer so needfull yet alas how small is the number of those which are carefull to prouide themselues of it For euen in these golden dayes of peace and safety from persecution when as the Gospell by the preaching thereof is offered vnto men in most plenteous manner it is a world to see how diuersly men are affected towards it that in the worst manner Some giue themselues wholly vnto the world some follow the pleasures of the flesh some although they haue tasted and felt the great fauor of God in deliuering them from the palpable darknes of Romish superstition and Idolatry yet now lothing the sweet Manna of the Gospell like the rebellious and murmuring Israelites in their hearts returne back againe vnto the flesh-pots of Aegypt And almost generally it is to be found in men that euery thing of light moment and weight yet is of force sufficient to hold them from prepating of this girdle whereby no small aduantage is offered to our deadly Enemy to preuaile against vs. The third piece of Armour to helpe to defend vs in this fight 3. Brest-plate of righteousnesse Ephes 6.14 and to furnish vs in this preparation is by the Apostle called the brest-plate of righteousnes And this is that which elsewhere in the Scriptures is called a good conscience which is a dutifull care and study to walke sincerely and vprightly according to the Spirit to lead our life
of the body and also the safety and saluation of the soule This loue is of that nature that it must shew forth it selfe euen to our enemtes and to their good and then much more to those that are members of the same body with vs according to that of the Apostle Do good vnto al men but speciully vnto thē which are of the houshold of Faith Gal. 6.10 Vnder these two kindes of Christian loue as we may see is contained the whole work of our sanctification which is all in faith I meane the true saith which purifyeth and clenseth our harts and from this faith issueth and floweth as from a plentifull fountaine Act. 15.9 into all the parts and members of the body holding and containing them vvithin the bounds and lists of their seuerall duties So that in shewing forth the fruits of this purification in the deeds of loue both towards God and towards our neighbour we are said to walke according to the Spirit which being once discerned and knowne we haue then a most sure argument of the truth of faith Rom. 8.1 For there is no condemnation to them that walke not after the flesh but after the Spirit And who are they that shall thus be saued and shall not enter into condemnation but they that doe beleeue As appeareth by the words of Christ himselfe Joh. 5.24 saying Hee that heareth my Word and beleeueth in him that sent mee hath euerlasting life shall not come into condemnation but hath passed from death to life And againe God so loued the world that hee hath giuen his onely begotten Sonne Iohn 3.16 that whosoeuer beleeueth in him should not perish but haue euerlasting life Seeing now that the Children of God haue these so many and so excellent fruits and effects as markes and tokens to teach and instruct them in the truth of faith and as guides to lead and direct them in the iudgement of their Faith they may very well conclude to their great comfort both that their faith is in very deede a true liuely and iustifying faeith and that therefore their election is doubtlesse certaine an I sure whatsoeuer the enemies of this doctrine will seeme to obiect to the contrarie CHAP. XXXIII How the faithfull shall know that they haue the Spirit of Adoption THese things being in this manner set downe for the better quieting of the troubled conscience it now remaineth that as we haue occupyed our selues in poynting out the markes of a true liuely faith so likewise we take some paines to syft out and try also how the seruants of God his faithfull and elect children may discerne and know that they haue that testifying Spirit of Adoption whereof the Apostle speaketh Rom. 8.16 that giueth that plaine and euident testimonie vnto their spirits that they are the sons of God For the wicked and reprobates in some sort may be partakers of the Holy Ghost and therefore it seemeth that the Elect in this point may bee easily deceiued and mistake this their witnesse Two things here by the way wee must take good heed of First That although the Reprobates as I haue said may in some sort bee partakers of the Holy Ghost and as shall bee after more plainly shewed yet that we do not suppose or thinke that they can in any wise bee partakers of the same holy Spirit as it is the Spirit of Adoption For in this manner and in this respect it is imparted to the Elect of God onely and to none other For as many as are led by this Spirit Rom. 8.14.2 they are the sonnes of God Secondly that wee do not imagine this Spirit of Adoption to be distinct in substance and essence from that whereof the wicked are partakers as though it had a diuers nature but that the onely difference is in the manner of operation or to speake more plainely in the manner of distributing and diuiding his gifts amongst men And according to this operation or distribution there are diuers names ascribed vnto him in the Scriptures and yet the Spirit is but one and the same still As for an example when this Spirit effecteth wisedome in any it is called the Spirit of Wisedome when hee doth effect peace and ioy hee is called the Spirit of peace and ioy When hee worketh this witnesse of Adoption in any it is called the Spirit of Adoption And on the other part when hee putteth feare and terrour into any hee is called the Spirit of bondage The truth hereof is proued by the words of the Apostle Paul affirming that there are diner sities of gifts 1. Cor. 12.8 c. but the same Spirit For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit and to another is giuen faith by the same Spirit and to another the gifts of healing by the same Spirit and to another the operations of great workes and to another Prophecie and to another the discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues and all these things worketh euen the selfe same Spirit distributing to euery man seuerally as hee will So that in nature and essence it is the same Spirit that worketh in the distribution of all these gifts both to the Elect and also Reprobates although the persons in whom hee worketh bee as I haue said found to be diuers Seeing then that the case standeth so that euen the Reprobates are partakers of the Holy Ghost in that the gifts of the Holy Ghost in some part are giuen and imparted vnto them I thinke it very expedient for the remouing of all doubts which may arise concerning this mine assertion First to shew in what manner this Spirit is and doth thus diuersly worke in the one and in the other in the Elect and in the Reprobate And seeondly what are the true markes and tokens whereby the Spirit of Adoption may bee discerned As touching the first it is be considered that the Spirit being in essence very God and therefore infinite and incomprehensible cannot be said to be contained in any thing but filleth heauen earth And therefore when it is said that hee is in any it is to be vnderstood that hee is in them by his working and operation And this manner of his being in them is after two sorts either naturall or else supernaturall Naturall I call that which exceedeth not the course and reach of mans nature And this is such as toucheth and concerncth the beeing onely and in this sense the Spirit may bee said to bee in the very senselesse creatures and to haue his working and operation in them For by this Spirit of God it is that euery thing is and hath his being and by the same Spirit it is preserued and maintained Or else it is such as concerneth things sensible and indued with life sense and motion and thus it is imparted vnto the very dumbe
and vnreasonable creatures For euen vnto these it is that GOD giueth life and maintenance and that by his Spirit effectually working and performing all things according to that of the Psalmist Thou sendest forth thy Spirit and they were created and thou renewest the face of the earth Or else it is such as concerneth things indued with being life sense and reason and thus hee is in man in a more perfect manner then in the former working in him the gifts of nature as sense reason vnderstanding and such like And in this sense euery man liuing may bee said to haue the Spirit of God because hee hath it in one sort or other working some one or other of these naturall gifts in him The second way is supernaturall that is when the Spirit worketh beyond nature and such things as are not incident vnto the common nature of man And these are such as respect and concerne the knowledge of himselfe which flesh and bloud in her ordinary reach and capacity could neuer come or attaine vnto and therefore I doe call this a supernaturall kinde of working Which although it be in some sort found in many of the Reprobates yet was it not generally in all all were not partakers of it For it is manifest that many of them haue deceased onely in nature without any further light of this true knowledge which is reuealed in the Scriptures which were for a long time detained and holden from the Gentiles and at this day cannot bee suffered in many Kingdomes of the world This supernaturall kinde of working is of two sorts also First by illumination and inlightning of the minde with knowledge and vnderstanding of the Mysteries of life and saluation whereby the minde is taught and instructed and thereby indued with a knowledge of the Word of life the Law and the Gospell and the seuerall points therein contained Secondly by Regeneration and Sanctisication as an effectuall fruit of the former knowledge and vnderstanding Now for resolution of this doubt concerning the Reprobates hauing of the Spirit of God it is to be vnderstood that they haue it not onely in that naturall sort but also euen in this supernaturall order working in them For they are often illuminated and inlightened with the knowledge of God they are often instructed in the knowledge of the Scriptures both the Law and the Gospell insomuch that they can Preach and Prophecie in the name of Christ Math. 7.22 as wee reade Mat. 7. as did Iudas the Traytor and many others This is that which is written Heb. 6.4 5. Heb. 6. That they are lightened and haue tasted of the heauenly gift and haue beene partakers of the Holy Ghost and haue tasted of the good Word of God and of the powers of the world to come If heereupon it fall out that any further effect doe ensue and follow in them it is either terrour and feare deriued from the Law which the Apostle calleth the Spirit of bondage Rom. 8.15 Or else if it bee any conceit of ioy yet it is but some sudden and vncertaine flash quickly appearing and as quickly vanishing away againe as is before declared But as for the Spirit of Sanctification and Regeneration the Reprobates can neuer bee partakers of this kinde of working of the Spirit is neuer found in them it is onely proper and peculiar vnto the Chosen and Elect of God They onely are regenerated they onely are in Christ adopted And they and none but they are sanctified by the Spirit of God For the resolution of this doubt let this suffice It commeth next to bee considered of the true markes whereby this Spirit of Adoption may bee discerned and knowne how the Elect may know this Spirit of Adoption to bee in them and that witnesse and testimony that they feele in them to bee the true testimony and witnesse of the Holy Ghost CHAP. XXXIIII Of the true Markes whereby the Spirit of Adoption may be knowne THere needeth no long discourse concerning these markes of this Spirit of doption nor how it may be knowne to be in vs if wee haue once found our faith by the fruits and effects before shewed to bee a true faith For this is to be holden for a Maxime or Principle in Christian Religion that none can haue this true faith without the inward working of this Spirit of Adoption Hee is the giuer and effecter thereof And therefore when thou hast found thy faith to bee such that is true and liuely as I haue said thou maist safely assure thy selfe that thou hast this Spirit of Adoption whereby thou art sealed vnto the day of Redemption Ephes 4 30. and glorious manifestation of the sons of God Quest. But here thou wilt obiect and say To what purpose is this the Spirit hath a testimony and witnesse also and seeing that hypocrites may flatter themselues in vncertaine hope how shall I know whether the testimony in my selfe be from this Spirit of Adoption or no Answ Thy question is well moued and I will by the help and assistance of this same Spirit of God do what I can to satissie thee herein First thou must know that this Spirit being found in thee by thy faith shewing it selfe so liuely and effectuall and withall if thou findest any such witnesse of thine election as hath beene before rouched thou art then to assure thy selfe that it is the witnesse of none other but of the Spirit of God For as this Spirit hauing once taken possession in vs cannot bee idle and vnfruitfull but is alwaies working in some measure more or lesse So neither will Satan seeke by such godly motions to deceiue those that are truely regenerate as hee doth the Hypocrites and Reprobates but taketh a farre contrary course that is as much as in him lyeth or that hee can or may to rebate and lessen such good motions and to falsifie this vndoubted and certaine witnesse in them because hee seeth them to bee truth in deed Otherwise hee should rather confirme then hinder the Saints of God which is a thing cleane contrary and against his nature for he is a a lyer and the father of lies Ioh. 8.44 And cannot abide to speake the truth except it bee to his owne aduantage He is a common ancient and a professed enemy of the Elect and Chosen of God alwaies greedily seeking and gaping after their destruction And therefore it is in meere compulsion and contrary to his intent and desire if at any time he bee supposed to doe any good Now then when thou hast found thy faith and thereby also the presence of the Spirit it must needs follow that the witnesse that thou feelest within thee witnessing vnto thy soule must of necessitie bee the witnesse of this Spirit of Adoption Secondly thou maist know and discerne it if thou dost but well consider and view it in it selfe as it is before described where it is said to bee that same print and impression of the Image