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
in holinesse and righteousnes Which if we doe we shall then disappoint our Aduersarie of his aduantage against vs and shall be well able to beare off and to auoid the dangerous pricks and thrusts which he will be ready continually to cast at vs in consideration of our sins It is a very hard thing to vtter indeed what a byting corrosiue the remembrance of the loosenes and lewdnes of a mans former life is vnto the afflicted soule at the time point of death and what great matter of discomfort Satan can quickly suck from thence to infuse and powre vpon them And it is againe on the other part a lamentable thing to see how carelessely men are for the most part affected and how slacke they are in preparing this piece of Armour thinking in themselues all to be well and safe enough although they haue liued neuer so lewdly and dissolutely and neglected the putting on of this piece of Armour euen to the very instant and time of death thinking if then they can repent there is no more adoe But alas all this while such men neuer consider how much more bitter their conflict with Satan is like to be Obiect But some will haply obiect Who euer was armed with this brest-plate of righteousnes and with such a good conscience that hee did not feele some wounds of sinne Answ It cannot bee denied but that the Saints of God are indeed so wounded they fall and commit sinne indeed but not with their heart it is of infirmitie according to that saying of Iohn 1. Ioh. 3.9 Hee that is borne of God sinneth not And the reason is For that his heart is surely and safely armed with a good conscience with the brest plate of Righteousnes This appeareth more plainely vnto vs by the example of Dauid who is noted to haue his heart thorowly fenced with the knowledge of the Truth and thereupon to giue himselfe to righteousnes and the workes thereof yet he is noted also to haue taken euen great and grieuous wounds hee sinned most grieuously but these wounds did not pierce to his heart but sticked still in his flesh onely for that he was armed with this brest-plate of righteousnes Hereupon it is that hee confesseth Psa 119.48 I haue alwayes sought after thy Law And I did meditate in thy Commandements The fourth thing to bee vsed in this preparation vnto death 4. The Shooes of the Preparation of the Gospel of Peace Ephes 6.15 is called of the Apostle the shooes of the preparation of the Gospell of Peace euen all those comfortable promises of the Gospell wherewith if the feet of thy soule be shooed it will make thee more ready prepared and nimble to ouer-leape and stryde ouer all stumbling blockes lets and hinderances which Satan the World or thy sinfull Flesh shall cast in the way before thee The sift is 5. Hope of saluation the helmet of Hope euen the hope of saluation and expectation of eternall life For this hope will strengthen and incourage vs against all kinde of miseries troubles and afflictions yea and against the feare of death it selfe and that in such manner that although these of themselues appeare to be very terrible and able to daunt the courage of euery one yet through this Helmet the terror and feare of them is taken away and they which are with this piece of Armour furnished are made strong and able to suffer and indure them continually It is well called of the Apostle the helmet or head-piece of saluation for it will shrowd and couer vs from the hurt of all assaults of the enemies whatsoeuer For then alone wee yeeld when as wee despayre and are out of hope but whiles hope lasteth wee are ready still to fight and striue vnto the death In the sixth place commeth the shield of faith 6. Shield of Faith which hath this vertue and power giuen vnto it that it will quench all the fiery darts of the Diuel For hauing our faith and confidence set and seated vpon Christ and vpon his death and Passion wee shall be thereby so surely kept and couered that no assault or terrour of the Diuell shall be able to annoy or hurt vs but with ease wee shall be able to withstand them and to auoid the danger of them all The time when Satan most preuaileth against vs is when he seeth and perceiueth vs to bee destitute of this piece of Armour to protect and defend vs. Therefore against this day and time of death it is expedient and needfull for vs to vse all good meanes to cheere vp and increase this faith of ours that then especially it may be strong and flourishing when as we shall be thus incountred with by these extremites For the seuenth piece of Armour 7. Sword of the Spirit takâ— the sword of the Spirit which is the Word of God In this also it behooueth thee to be prepared to haue good knowledge For Satan as hath beene shewed before hath many temptations which in his owne sense and sort he vseth to ground vpon the written Word which temptations can by no meanes better bee auoided then by the same Word vsed in the true and right sense thereof This can hardly or neuer bee done vnlesse thou be skilfull and expert in the Scriptures Wherefore let these I meane the Scriptures be thy dayly Garden wherin thou mayst gather most sweet and comfortable simples against this sicke and heauy day Make these thy counsellers to instruct thee and let these bee vsed as a sharpe and two-edged sword to strike and wound thine enemies withall That thou mayst therefore be expert and cunning in the vse of this weapon I would aduise thee to exercise thy selfe herein to meditate in this day and night vntill thou hast thorowly attained to the true vse of this so needfull and profitable a weapon and that thou mayst be cunning and know perfectly how to weyld it euery way to meet with Satans subtill and crafty assaults Vnto all these it is necessary that thou adde and adioyne feruent Prayer That God would giue thee grace strength vnto these things continually and euery day increasing all vnto thy comfort And that hee would vouchsafe to prepare and furnish thee vnto this spirituall and finall combate at thine end and death as that when and howsoeuer it shall happen thou mayst be alwayes in a readinesse to vndertake it with willingnes and to continue and abide with faith and constancie vnto the end Now that thou art taught by the Apostle speaking and writing by the direction of the Spirit of God how to arme thy selfe on all parts from the top to the toes Let not this be wanting in thee namely a dayly meditation of those things that may increase and further the former proceedings Of this sort are the consideration of the flitting estate the vanities and miseries of this present world the exceeding ioyes of heauen and the life to come the momentany paines
faith and doe belieue And therefore I am assured also that I shall bee saued So that the generall proposition of the Gospell is most sure and certaine that all and euery one that hath faith and doth belieue in Christ shall bee saued and therefore are elected For none can be saued but one'y they that are elected predestmated and appoynted heereunto in the eternall decree and purpose of God Now if after a due search and sounding into thy self thou findest that thou hast this faith in Christ resting vpon his grace and promises and that thou art resolued in thy heart that remission of sinnes reconciliation vnto God and all the other benefits and effects of Christs death and passion doe appertaine and belong vnto thee this testimony is sure and certaine whereon thou mayst build this conclusion that thou art the sonne and elected childe of God And that the witnesse and testimony of these things to be within vs may bee had and deriued from our owne Spirit beside that place before alledged Rom. 8. that the Spirit of God and our Spirit doe witnesse together the same Apostle also seemeth to intimate no lesse 2. Cor. 13.5 bidding vs prooue our selues whether wee be in the faith and that we should examine our selues Know you not 2. Cor. 13.5 saith hee euen your owne selues how that Christ is in you except you be reprobates Now how should this proofe triall examination and knowledge of our selues by our selues bee had but by our owne Spirit 1. Cor. 2.11 For what man saith the same Apostle knoweth the things of a man saue the spirit of a man which is in him But heere it may be some will obiect against mee that these things are spirituall and of God For faith commeth not of our selues but is effected in vs by the Spirit of God and therefore by the same Spirit of God onely these must be discerned For that it followeth immediately in the same verse that these things of God knoweth no man but the Spirit of God Whereunto I answer that although wee cannot iudge and discerne of the things of God either concerning his excellent nature or the mystery of his will in the wayes of life and saluation what and how it shall bee but by the Spirit reuealing and manifesting the same in the sacred Scriptures by the Ministery of his Prophets and Apostles yet the knowledge of these things being had it hindreth not but that by our own Spirit wee may iudge the presence of those things in our selues which the Spirit hath thus generally set downe as things necessary in the Elect of God So then being by the Word and out of the Scriptures which is the doctrine of the holy Ghost schooled and instructed in the nature of these gifts and effects of the Spirit bee it faith or other spirituall gift whatsoeuer it shall bee a matter within the compasse of our own spirits being thus beforehand furnished and prouided to iudge and discerne whether these things be wrought and effected in vs as yet or not which is sufficient for my purpose and all that I require If therefore thou wilt know if thou be elected and consequently such an one as shall bee saued enter first into thine owne heart and soule and see whether thine owne spirit and conscience doth not testifie vnto thee and beare thee witnesse that that is verified and found to be truely and indeed within thy selfe which the word of God hath set downe as a most assured and vndoubted marke of the Children and Elect of God CHAP. XXIX Of the second argument whereby the certainty of a mans election is prooued THe second argument for proofe of a mans election is brought from the Spirit of God that dwelleth in vs. For as our owne Spirits doe testifie so the Spirit of God also doth beare witnesse together with our spirits that wee are the sonnes of God if sonnes then heires also euen the heires of God and heires annexed with Christ Heereupon it is that this Spirit of God that thus giueth euidence and witnesse with vs is called the Spirit of Adoption the Spirit of Promise and the very Earnest of our Inheritance It is called the Spirit of Adoption Rom. 8.15 Ephes 1.13 14. because it doth approoue vnto vs our Adoption that we are singled out from the world and by grace in Christ adopted to be the sons of God And this so fully and effectually that it maketh vs confidently and boldly to cry and call vpon God by the name of Father It is called the Spirit of Promise because it sealeth vnto our hearts the vse of all Gods promises in Christ contained at large in the Gospell to bee our owne and to appertaine and belong vnto vs. And it is called the Earnest of our Inheritance for that it is as a Pledge and Pawne vnto vs whereby wee are assured that God will perfect and performe his couenant of life in Christ that hee hath made and indented with vs that are his faithfull Children Although this testimony of the Spirit be most true and in the due and appointed time of God Ephes 1.13 that is after that they doe belieue is certainely found in all the Elect of God Ephes 1.13 yet I thinke it not sufficient this to affirme but also more at large to shew what this witnesse and this seale is in the Elect of God that so euery man may the better discerne and iudge of it in himselfe For though the Spirit it selfe bee sayd to be the Earnest of our inheritance because that the Spirit which thus in part worketh in vs being a part of our glorification which is heere in this life begun and that wee are by this part as by an earnest penny assured that God in his time appointed will bring this worke in vs vnto perfection for that he is faithfull and iust of his promise and will not let passe this good worke which hee hath thus begun in vs but will perfect and performe it vntill the day of Christ yet in that the Spirit is sayd thus to witnesse and to seale vnto vs the very words doe sufficiently intimate a further thing then the Spirit it selfe For it is certaine that these are things euen in common speech and reason distinct and differing one from another the testimony or witnesse and the person witnessing the sealing and impression of the seale and the seale it selfe This testimony and print or impression of the Spirit I take not to be diuers but to be one and the selfe same thing and doe iudge it to be nothing els but the reparation or a new impression of the image of God in vs which was before cancelled and defaced in vs by reason of the fall of Adam So that when the Spirit is thus sayd to seale nothing els is meant therby but that it doth again instamp and ingraue and set vpon vs euen vpon our hearts and soules that Image of goodnesse purity holinesse wisdome sanctity truth and
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
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
sinne so there is a help and remedy to be found in the Gospell whereby hee may be perfectly cured and restored if he were able to attaine vnto it 2. When he perceiueth this remedy reuealed by the Gospel to be in it selfe so full and all-sufficient A godly sorrow and considereth well thereof both in the originall that is the mercy and loue of God and also in the manner of it which was the death and bloud-shed of the best-beloued and onely Sonne of God then he beginneth againe through this glasse to behold sinne in the vgly visage therof and therby is constrained to mourne and sigh afresh for committing of that which could not by any meanes bee purified and clensed but by the precious bloud of that immaculate Lambe of God 2. Cor. 7.9 Christ Iesus And this mourning the Apostle iustly calleth a godly sorrow Which though indeed it be a part of true repentance in the truth and nature of it and therefore an effect of it yet because Faith is as yet but yong and weake and cannot be so easily discerned in the fulnesse of her motion it hath so many sparkes of doubting and distrust in the grieuous appearance of sinne that the broken-hearted Christian being thus pricked and perplexed hath nothing more common and vsuall in his mouth then condemnation Yea withall sometimes hee groweth so extreme and outragious in these distrustfull passions that no reason can satisfie and perswade him for a time but that hee wanteth Faith though indeed hee haue the truth of faith shewing it selfe in the fruits thereof within him Thirdly Faith now as I haue said hauing brought forth this godly sorrow to this end A hatred lothing of sinne that so wee might be truely humbled though for her weaknes being but lately sprung it is not able to keepe it vnder measure yet by little and little it groweth to some ripenes And therefore next vpon or rather iointly with this mourning it breedeth a hatred and lothing of sinne A desire and longing after the righteousnes of Christ Iesus that is so filthy and odious in the sight of God and so pernicious and dangerous vnto man and planteth a desire and longing after the righteousnesse of Christ Iesus And therefore is greatly encouraged to approch and draw neere vnto the Throne of Grace and to call and cry vnto God for mercy And all these are the notable and vndoubted fruits of Faith and most certaine arguments and euident tokens that true faith although not in her full perfection is surely seated in the heart of him that hath them A taste comfortable feeling of the grace of God Fourthly after all these they grow by little and little to haue some taste and comfortable feeling of the grace of God imparted to them by the inward working of Gods Spirit Insomuch that euery day more and more they grow to conquer subdue the despairing thoughts of the flesh and the motions thereof And the comfortable influence of the Spirit seemeth euery day more then other to haue a larger and freer passage in the chamber of their hearts in testifying vnto them the grace of God in the free remission of sinne and the performance of the worke of their Adoption Fiftly after all these ensueth that full assurance and most notable effect of Faith Peace of conscience euen the very peace of conscience For that now they are assuredly and fully resolued Weake Christians doubt they haue faith because they finde it not to be so strōg in themselues as they perceiue it to bee in others that all their sinnes are washed away in the bloud of Christ that by his death the wrath of God is appeased their ransome paid the righteousnes of Christ by imputation made theirs the feare of death and hell abolished and life eternall purchased After this doctrine in the course and manner of mans conuersion thus deliuered let vs now returne againe vnto the broken and afflicted soule which doubteth of the want of faith And withall let vs see and sift the reason why hee thus despayreth of his faith and thinketh and perswadeth himselfe that he hath no faith at all His reason is this Because hee doth not finde within himselfe as yet that certaintie and full assurance of saluation which he seeth and perceiueth to be in others This reason although it seeme to him very strong yet in it selfe it is but weake and beeing throughly examined cannot hold nor stand for good For this full assurance whereupon he groundeth his reason is not Faith as some haue defined faith saying Faith is a full assurance but rather one notable and vndoubted effect of faith And yet not alwayes so atttending vpon faith as though it should continually bee there euidently seene where faith is seated For a man may haue true faith and yet not feele this full assurance And my reason is because this assurance is not the first effect that faith euer bringeth forth in the heart of man when it is begun to be ingrafted in him But it hath many other excellent effects precedent and going before it As the true and hearty mourning for sinne that earnest lothing and hatred of sinne and a thirsting and longing after righteousnes c. which are often found in the Elect of God before such time as they receiue this caline and peace of conscience and ioy in the Holy Ghost by the full assurance of their saluation Now to proue these to be the fruits and attendants of true faith the rather to qualifie and allay the sharpe and bitter combate of the troubled soule let vs diligently consider First the principall efficient cause and worker of this sorrow and mourning which I spake of is the Spirit of Regeneration and Adoption For this cause the Apostle calleth it a sorrow that is of God 2. Cor. 7.9 10. Rom. 8.26 2. Cor. 7. And the Spirit is said Romans 8. to pray in vs with sighs that cannot be expressed This Spirit is onely had and retained of vs by the meanes of Faith Gal. 3.2 For it is receiued and dwelleth in cur hearts by faith Gal. 3.2 Wherupon it also followeth that of necessitie it can none otherwise be but where this earnest sorrow and earnest lothing and detestation of sinne is found there also faith should be ingraffed Because otherwise this Spirit of Adoption which effecteth these in vs could not be entertained in our hearts Secondly this sorrow Psal 51. which otherwise in regard of the subiect is called a contrite and broken heart is said to be a sacrifice of God and such an one as hee will not despise And how could this be that it should bee a thing so acceptable in the sight of God and so well accepted of him if it did not proceed and come of Faith seeing that as the Apostle restifieth without Faith it is impossible to please God Heb. 11.6 Rom. 14.23 And Whatsoeuer is not of Faith is sinne
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
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
To these I grant indeed that purity in the highest perfection which they contend for is a thing to be desired if possibly it could bee had But man so long as hee liueth in this corrupted tabernacle of this polluted flesh is to make none other account but to finde many and great yea infinite and exceeding great imperfections in himselfe For although the power and force of sinne to condemnation of man is by vertue of Christs death abolished and taken away yet is not sinne it selfe so abolished and taken from the seruants of God in this life that neither it nor any staines thereof should remaine in them but that it should not raigne as a tyrant ouer them And therfore Paul a seruant of God and a man very well acquainted with this case finding this infirmity in himselfe and praying thrice against the pricke of his flesh receiued this answer at the hands of God to comfort him withall 2. Cor. 12.9 That the grace of God was sufficient for him So that the vse of these infirmities be they of short or long continuance is not as some vnaduisedly by Satans suggestion would gather to driue vs into despaire but that wee seeing our selues so prone and ready to sinne might cast away all trust and confidence in our selues and wholly rest vpon the free grace and fauour of God Obiect Yea but thou wilt say Can I be said to be truely repentant for my sinne and yet commit the same so oft and euery day without any amendment Answ Although the former answer of God to his Apostle Paul might suffice in this case yet I adde further that as I haue sayd before Sin will be found to dwell with vs continually so long as we continue in this tabernacle of this flesh and will bee still shewing forth the fruits thereof in our words our workes and thoughts And Num. 33.55 Iosh 23.13 as the Canaanites preserued and not destroyed were pricks in the eyes and thornes or whips in the sides of the Israelnes so will our sinnes be continually vexing troubling and disquieting of vs. It cleaueth so falt to this corrupted flesh of ours that although we make great adoe and striue neuer so much to be discharged therof yet it will not be For as it was with Paul so it is with vs The pricke of his flesh which as a messenger of Satan 2. Cor. 12.7 was sent to buffet him though hee struggled with it and prayed earnestly against it yet we doe not read that he was quite deliuered from it So although wee striue and pray against our sinne yet will it againe haue a recourse vnto vs. But let not vs heerein faint or giue ouer the fight but hold on still and fully perswade our selues that we shall at the last obtaine and get the victory And further it is very good that in committing of sinne thou wouldest consider with thy selfe how thou doest commit it For euen in the committing therof thou shalt finde many contrary and repining motions grudging and rising against this sinne that thou wouldest so willingly leaue and forsake For where thou seemest to yeeld obedience and subiection vnto sinne yet it is doubtlesse a forced obedience and against thy will Much like to one that is taken captiue by his enemies which yeeldeth himselfe into the power of his enemy perforce and against his will with a grudging and a disdainfull heart fully in minde perswaded that if hee did know how to rid himselfe out of his enemies hands and euer after continuatly to resist and fight against him Obiect But heere thou wilt reply that thou contrary to such a man taken captiue hast a willingnesse in thee and takest a pleasure and a delight in sinne and that therefore I doe greatly mistake the matter and am farre deceiued Answ But I on the other part doe answer that I neither mistake thee nor am in this point deceeiued at all For I grant that thou hast a certaine delight and pleasure in sinne and yet this letteth not but that thou mayst withall repine and grudge against the same Obiect This thou wilt say is very strange that a man should both like and loath delight and take a pleasure and also repine and grudge against one the selfe-same thing and that at one the selfe-same instant Answ Strange it may seeme vntill thou hearest the same proued vnto thee and then I trust this strangenes will vanish and certainty of knowledge will come in place It is no new point of doctrin but ancient It is euen the doctrine of the Apostle Paul Rom. 7. whom I doe know to speake by the Spirit of God For explaining of whose words thou art to be put in minde of this The man regenerate consisteth of two things and these two repugnant the one to the other I meane the flesh and the Spirit Now the flesh delighteth in fleshly things and the Spirit in things spirituall And heere marke and see how thou mayst like and loath affect and disdaine Sin to the flesh is delightsome the flesh taketh a great pleasure therein but to the spirit it is contrariwise burthensome and therefore the spirit grudgeth and repineth at it And thus thou seest that which appeared strange before now to be no strange thing at all Obiect But what of all this saist thou Answ Euen this to thy exceeding consolation and comfort that these two so contrary motions to like and not to like to accept and repine and grudge against a sinne as it is a sinne for that must bee also added because of hypocrites is a most certaine argument that thou hast the Spirit of God within thee For otherwise if the flesh were onely there this conflict would neuer bee in thee for most certaine it is that the flesh doth not fight against it selfe As for hypocrites Hypocrites grudging at sinne whom euen now I mentioned although that they also finde oftentimes such a like combate and conflict yet the difference surely is great for they repine and grudge at sinne but not because it is a sinne as I said before but because it is such a sinne that is attended vpon with certaine accidents as that it is too open and manifest and therefore may bee some occasion to procure vnto them the losse of their gaine and profite losse of their name and credit of sanctity and holinesse or such like whereof I haue before spoken In so much that they could bee willing and content without any grudging scruple or disputes at all to commit the sinne were it not attended with these inconueniences The godly grudging against sinne But with the other it is farre otherwise for in them the Spirit repineth and grudgeth against sinne though all these inconueniences bee remoued yea though hee findeth it attended with many pleasures and profits and might bee done neuer so closely and without impaire of credit in the sight of men yet all this will not allay the stomake but it will arise
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
aforesaid and dayly nay hourely or rather euery minute exercise thy selfe therein that thou mayst be able to withstand thine enemies at all times For if thy sinnes which Satan will bee busie to lay to thy charge be obiected against thee arme thee thē with the Brest-plate of Righteousnes it shall be vnto thee as a Brazen wall to beare it off If this will not fully serue vse the shooes of Preparation to step aside or at least the target of Faith to breake the blow If from the course of Gods dealing with his seruants and also with the wicked hee beginne to assault thee which is a very vsuall and common thing with Satan take then into thy hand the sword of the Spirit so shalt thou be sure to beate him off And finally if death with his vgly terrours begin to rush vpon thee as ready to deuoure and swallow thee vp bee resolute in the Coat of Constancy stand fast in thy station and place appointed thee of thy Chiefetaine Head Christ Iesus and euery piece of Armour vvill minister present helpe and defence vnto thee And if it so fall out for all this that thou seest some weaknes in thy selfe that thou art faint and not able to hold thine owne but that Satan seemeth to get some aduantage vpon thee Death doth affright and terrifie thee and thy sinnes doe amaze thee insomuch that thy girdle is loose about thy loynes thy Brest-plate is bent and battered thy Shooes ready to slip and fall off thy feet thy right hand weake in weilding and handling of thy Sword and thy Target beaten euen to thy head that is if thou in this conflict doest suffer many discomforts and Satan seeme to preuaile so greatly against thee that thou knowest not how or which way to ward or keepe him backe yet let not this make thee flee and to giue ouer the fight or in any wise to yeeld vnto thine enemies But comfort thy selfe that Christ standeth as an eye witnes of thy doings ready to strengthen thee and to minister power vnto thee Flye therefore to him for refuge with hearty and earnest Prayer for that hee is both able and also willing to succour and deliuer thee and patiently suffer and endure all the hard doings of the enemies against thee with the Helmet of Hope And at the end conclude and shut vp the matter with Dauid and say Into thy hands O Lord Psal 31.6 I commend my Spirit For thou hast redeemed mee O Lord God of Truth Here stay thy thoughts and close vp thine eyes and what thou findest not in thy selfe expect and looke for in him who as I haue said is able and vvilling to doe all things for thy good And though it appeareth to thy iudgement that thou art depriued of the needfull consolation and comfort in this life yet doe thou not despayre For Christ will not be thou sure cast thee off because he findeth thee cut and wounded But as the good Samaritane Luk. 10.33 c. will mercifully binde vp thy wounds and plentifully powre out the oyle of euerlasting ioy and blessednes into thy maymed soule CHAP. XXVIII That the Elect in time bee assured of their election and how THe proofe and demonstration of this position namely that the Elect and Chosen of God in time bee assured of their election I thought conuenient to be annexed vnto this treatise because it serueth not a little to minister help and comfort for the allaying and qualifying of the troubles and discomforts of the afflicted soule And because it is of many made a doubt question whether any such assurance may be at all in Gods Children except it bee onely by speciall reuelation I thought it good for the better vnderstanding of the same briefly to premise something of the meaning heereof and to shew how it is to be vnderstood First therefore when I say the Elect I doe not meane some but all and euerie one of the Elect of God that they may and shall haue a certainty and an assurance that they are elect vnto saluation But for further and better explanation of my meaning I adde to this mine assertion in time for it is not alwayes so but after such time onely as they are effectually called and regenerated and that before such time they cannot haue it So that this is not any speciall and particular reuelation but a thing common and incident euen generally to all and particularly to euery one after that hee is thus thorowly called and renewed to know and bee assured that not onely generally all that doe belieue in Christ are elect and shall bee saued but also himselfe in seuerall and particular to be one of the number of those whom God in his eternall and euerlasting decree and purpose hath predestinate and appoynted vnto life The certainty of which doctrine shall plainely appeare and bee fully demonstrated in setting downe the meanes how this assurance is wrought and effected in them For proofe of this so profitable a poynt of doctrine let vs see so briefly and so plainely as we can by what reasons it may bee prooued that the man regenerate may be certified and assured of his Election The first argument of this assurance 1. Argument of assurance of Electiō is drawne and brought from the euidence of their owne Spirit which the faithfull finde within themselues For that this I meane the Spirit of euery one of the Elect of God is a very good witnes to giue euidence testimony in this case as the Apostle plainly teacheth Ro. 8. where he hath these words that the Spirit of God beareth witnes with our Spirits Rom. 8.16 So that if both do witnes together then our Spirit doth witnes also And this is that testimony which euery man by his own Spirit and conscience doth deriue draw from those generall propositions which he findeth in the Gospel for from the Gospell the Spirit of euery one of the Elect of God doth fetch his euidence by applying the same and by annexing an assumption vnto the generall doctrine and vniuersall propositions there deliuered As for example The Gospel teacheth that euery one that belieueth in Christ shall saued This generall proposition wanteth not good proofe but hath very many places in the Scriptures to confirme the same They that haue faith and doe belieue Ioh. 3.15 Rom. 9 33. Ioh. 8.51 5.24 Ioh. 3. Ion. 3.24 Gal. 2. shall not perish Ioh. 3. Shall not bee confounded Rom. 9. Shall not see death Ioh. 8. Shall not enter inter Iudgement Ioh. 5. Shall haue euerlasting life Ioh. 3. Shall be saued be iustified and haue remission of all their sinnes Rom. 3. Gal. 2. and many such places most plaine and manifest to like effect The Gospell thus ministring this generall proposition now the spirit of the elected childe of God beginneth to giue his witnesse by a particular assumption saying But I see and know by search within my selfe that I haue
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
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