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
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
nay the very Angels in heauen cannot performe it Oh then sayst thou where is that vnsearchable wisdome that can attaine it And where is the endlesse reach of that exceeding skill and policy that can instruct me how to doe it Answ Though vnto thy selfe this bee admirable to nature a thing incomprehensible to man vnsearchable and euen to the Angels impossible yet doe thou not feare neither be thou any whit dismayd But remember alwayes that though these things both all and euery one and a thousand more beside should faile thee yet thou hast a Christ euen an anoynted Prophet that can and will helpe thee can and will instruct thee how thou mayst bee saued In him dwelleth all knowledge and wisdome in her full perfection Nay he is wisdome it selfe euen that eternall and euerlasting Wisdome of his Father He is the Angell of the great counsell that proceeded out of the hidden closet of his Fathers bosom And what is then so abstruse and intricate which hee is not able to attaine vnto Seeke therfore and sue vnto him and he will tell thee Obiect Hearken vnto him he will teach thee to thy eternall comfort But thou wilt say All this I know but what is that to the purpose when Christ hath taught and told mee am I then able to performe it I haue sinned and offended a thousand fold and on the other side God is iust and iustice must bee satisfied And which way is it euer possible that such a wretched sinfull and weake a creature as I should doe it Answ I grant indeed thou art of thy selfe vnable but now looke back againe to Christ and againe consider that as hee is an anointed Prophet as I told thee before Christ is a Priest to teach thee so he is also made a Priest vnto vs to offer vp and present vnto his heauenly Father that all-sufficient and euer-pleasing sacrifice to God his Father by vertue whereof be our sinnes innumerable yet with that one and onely paiment hee resteth himselfe fully satisfied and contented And the more to assure thee hereof it shall not bee amisse to produce vnto thee the testimony and witnes of the Holy Ghost and of God the Father witnesses both ancient and authenticall enough to content in this or any other such like case The Spirit speaking by the pen of his Apostle Paul telleth vs That it pleased the Father Col. 1.19 that in him should all fulnesse dwell and by him to reconcile vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen And the Father plainly hath giuen this testimonie of him Mat. 3.17 17.5 This is my beloued Sonne in whom I am well pleased To these you may adde the saying of the Sonne himselfe who plainely affirmeth of himselfe that hee came to giue his life and to bee made a ransome for many And to notifie vnto vs That all-sufficiencie of this ransome beeing ready to yeeld vp the Ghost Ioh. 19.30 he affirmed that all was finished A great number of such like places to the same effect might be produced out of the Booke of God but I hope these few will suffice to stop the mouthes of the gaine-sayers of this so comfortable doctrine Such as were stinged with serpents in the wildernes Numb 21. so long as they looked downward vpō themselues and vpon their wounds could finde no comfort to the curing of their griefe but casting their eyes vpon the brazen Serpent at the commandement of God erected by Moses they quickly had and found recouery So we so long as being wounded by that sinfull Serpent the Diuell wee cast our eyes and looke vpon our selues and vpon our sinnes onely wee can neuer finde any release But if wee lift vp the eyes of our faith and looke vpon Christ Iesus that was lifted vp in sacrifice vpon the Crosse as Moses lifted vp the Serpent in the wildernesse we shall out of doubt finde therin a present and a soueraigne remedy against all the infections of our sinnes For as it fared with the Iewes before the time of Christ that although they often sinned yet it was not permitted to themselues but the Priest must offer sacrisice to make the atonement so neither is it in our power to satisfie God against whom wee haue offended but Christ alone is onely our Priest to offer vp the sacrifice of satisfaction to put away his Fathers wrath Gen. 27.23 And therefore also as Iacob in getting the blessing from his Brother Esau was content to follow his mothers counsell and to remit the mitigating of his fathers wrath if haply hee were displeased vnto her carefull policy so we in treading the path and way to life and blessednesse must be content not onely to insist in that that Christ enioyneth vs but also for the satisfying of the wrath of GOD for our sinne committed which is not in our selues to doe we must still depend on Christ who is a thousand parts more skilfull and auailable to doe the same then euer was Rebecca to content the humour of her husband Isaac Insomuch as hee did not onely by his death once offer vp himselfe vnto God a sweet smelling oblation to doe away our sinnes but also by vertue of this his Priesthood hee continually remaineth an earnest intercessor for vs insomuch that hee no sooner seeth as it were a frowne of dis-fauour appearing in the countenance of his Father towards vs but straightway hee is ready to interpose himselfe to appease the same and to make a peace betwixt his Father and vs. As touching the third office wherevnto our Sauiour is anointed Christ is a King which is his Kingly Office there is no small comfort to be found therein also For although our enemies so many so great and mighty doe continually and euery day bend set themselues against vs and like rauening Wolues ramping roring Lyons most greedily gape and thirst after our destruction yet hath hee I meane our Sauiour Christ Iesus such a Kingly conquering and subduing power giuen vnto him that all our enemies Sinne Satan Death and Hell will they nill they must of necessitie stoope and be obedient thereunto And therefore what further scruple is there remaining for which thou canst not find a soueraine medicine in this comfortable Kingdome and royall souerainty of Christ our Sauiour Doth Satan make claime vnto thee or doth he plead a right interest vnto thy soule Haue recourse to Christ For though in thy selfe thou findess the euidence of Satan to be written with the sinfull letters of thine owne transgressions yet in Christ and in his death and bloudshed thou shalt finde them razed and cancelled and vnto him alone to be signed and sealed from his Father a sure and sufficient deed of gift as it were of thy selfe and of thy soule with sufficient warrant against Satan and all his complices In that our heauenly Father hath deliuered into
so violently rush vpon him oftentimes that they doe as it were altogether frustrate and make void the former doctrine concerning the seuerall effects of Faith Into the handling of the which particulars I would now haue entred but that a more full and further handling thereof appertaineth more properly vnto the next generall assault which is the weaknesse of Repentance vnto vvhich place I am purposed to reserue them CHAP. VIII Of another person troubled with the doubt of Faith THe next Person troubled with the doubt of faith A Regenerate person troubled with the doubt of Faith is hee that is already renued passed the wombe of his new birth and hath already receiued at one time or other some euident witnes and good assurance of the Spirit that hee is the Child of God and one of the number of Gods elected but the force and influences of his flâ—sh hauing recourse back againe with him the same assurance for the time seemeth to be cancelled and cleane razed out And he feeleth not the ioy and comfort of the Spirit so farre and in such measure as at other former times and therefore hee beginneth greatly to doubt of his estate not so much whether he had a faith or not as whether his faith was a true faith or onely temporary and for a time and such an one as is incident to the very Reprobates and Castawayes Vpon which doubtfulnesse there doth arise oftentimes in him many strong and grieuous conflicts and that so much the rather because that the sorrowfull soule being not well instructed or at the least not well remembring the nature of faith and the difference of true faith from that which is onely fained temporarie dead and hypocriticall And withall being too too ready inclined to suspect euer the worst that may be of it selfe turneth euery motion of the flesh and infirmitie of nature to bee so many Reasons to driue him forward to despaire Against this euil therefore we are to vse these remedies First the man which doubteth in this manner of his faith Meanes of comfort and the truth thereof is to consider and call to minde to his comfort this one propertie which is incident vnto true faith that it is not euer in the full tide but sometimes it ebbs and falls yea and that full low neither doth that full assurance and inward witnes speake so plainely to the pacifying of the heart and conscience but sometime more then other it seemeth to giue a more cold and weake testimonie and sometime none at all For though this testimony of assurance bee an effect of faith as hath been said yet it is not alwayes discerned of them which are indued with it no though it hath been sometime felt and perceiued before Example hereof we may haue in Dauid a man before Regenerate such an one as had often felt in himselfe this inward testimonie of the Holy Ghost to assure his heart that hee was the child of GOD and yet faith grew in him so weake sometime and the flesh so mightily preuailed that as one vtterly destitute of this ioy and comfort of the Spirit as though the Spirit had vtterly giuen him vp he prayeth carnestly to haue the same restored For it is with faith as it is with the Moone which sometime giueth her full light and sometime is ecclipsed And as it is with the Sunne vvhich sometime doth shine in his full strength and sometime is shaddowed and hid vnder clouds Like the trees that sometime flourish beeing fresh and greene and sometime fade againe seeme dry and dead as blasted Or like the child within the wombe that sometime moueth strongly and sometime againe resteth a long time quiet and void of sensible and apparant motion Now as it is against reason to fay the Moone is darkned and eclipsed and the Sunne is hid and shadowed vnder a cloud therefore there is no Moone no Sunne at all The tree is dry and naked and therefore is decayed The childe doth not shew a continuall and apparant motion and therefore it is dead within the womb So it is very absurd also to say that because thy faith is eclipsed and darkned by the clowds of our imperfections bitten and beaten with the outragiousnesse of the flesh lieth still and quiet without her wonted motion that therefore it is ceased to bee a faith or is no faith at all And therfore this reason can be no reason at all to prooue the nullity of faith vnlesse it first be prooued that faith doth alwaies increase and neuer decrease and that hauing once brought forth the full assurance aforesayd it doth alwayes keepe and retaine the same inuiolable The second meanes of comfort in this case is to know persectly Meanes 〈◊〉 comfoâ—â— and to retaine surely the true differences of true faith and fained For this being a second doubt rising from the defect of the aforesayd assurance whether their faith be true or no I thinke it necessary in the next place to consider how this true faith may be descried from that which is counterfet false and temporary It is therefore to be vnderstood that true faith may be discerned and known by these marks First in that it yeeldeth at one time or other though not alwayes this sure perswasion that all our sinnes are remitted and forgiuen and that not for any merits or deserts of ours but by and through the merits and precious bloud-shedding of our Sauiour Iesus Christ Secondly vpon this ensueth or rather together with this is annexed a boldnesse and confidence to approch vnto the Throne of grace and mercy Rom. 5. with an assurance in our hearts and consciences that we shall obtaine remission of all our sinnes and be freely iustified in the sight of God And thirdly the outward effects of faith will also appeare and shew themselues in our workes in that wee shall finde in our affections a loathing and a detestation of sinne a loue of God a reuerent feare to offend him being to vs so gracious and louing a Father a zeale of his glory and an earnest care and desire to liue according to his will with many other such like These effects if our faith were a true faith indeed did then shew forth themselues in some measure when as our faith was at that full tide though faith being somewhat weakned they seeme to be afterwards lessened and rebated in vs. But as for that famed faith it cannot make this application of the promises of God neither can it come with such full assurance to craue and obtaine remission at Gods hands For though it seemeth to bring forth a certain ioy in the heart of him that hath it therupon doth flatter himself in a bare conceit of forgiuenesse yet because he doth not throughly enter into examination of himselfe it is but like a dream and hee which hath this faith is but as one that is asleepe who dreaming perswadeth himselfe that hee is increased mightily and growne to a
inferiour to the strength of faith But in the greatnesse that they be not ouermuch for our abilitie to sustaine And therefore it is not said that God tempteth not vnder but that he tempteth not ouer and aboue that wee are able to beare Wherefore thou mayst here see and marke againe how this doctrine scrueth still to increase and further thy cōfort but not to breed or bring despayre at all For he that hath the greatest temptations though he haue a stronger and a longer combate and some great trouble therewith yet he hath an assured Argument of the strength of Faith which in time conuenient shall get the vpper hand And on the other side he that hath but small assaults and such as hee can easily master besides the comfort he is to haue in that hee can so soone subdue his tryalls let not the weaknes of his assaults be any reason vnto him to conclude thereupon the weaknes of his faith and thereby take a discomfort in himselfe And let both these sorts of men hold themselues contented with the measure of faith which God hath vouchsafed to impart vnto them and alwayes shew themselues thankefull vnto God for the same CHAP. IX Against the assaults of the weaknesse of Repentance THe next assault wherewith the conscience of many is greatly troubled is the weaknesse and suspected want of repentance For the man that is truely regenerate is oftentimes affected vnto goodnes as the couetous man is affected vnto riches He thinketh hee hath neuer enough he is so greedy that he can neuer be satisfied the more hee hath the more he coueteth euery light losse is thought of him to bee an exceeding hinderance and euery slender want maketh him sad and heauy So the true Christian hath such an inward longing after the fruits of his regeneration that haue he neuer so much yet is hee neuer satisfied but still coueteth and crveth out for more If hee finde any defect within himselfe he is straightway so grieued and perplexed therewith that hee thinketh still all too little for him Whereupon comparing his deeds which are imperfect with the perfect dutie that the Law of God requireth at his hands and finding so great oddes and difference betwixt them he then falleth into many doubtfull and distrustfull suspitions of his owne estate Which suspitions are in him the more increased and augmented when hee againe considereth that the doctrine of the Gospell also requireth at our hands such puritie and integritie of life and conuersation and so straitly linketh and coupleth together true faith and good workes as vnseparable companions and such as can not be iustly seuered or parted asunder Vnto this there is also annexed the vnequall comparison of himselfe with others the Saints and seruants of the Lord whose vertues and godlinesse of life is registred and recorded in the Booke of God And finding so great inequalitie betwixt them and him he then calleth to minde the fearfull punishments that are denounced and threatened in the Scripture against such sins and imperfections as hee findeth within himselfe And hereupon it falleth out that hauing his heart by this meanes possessed with such a sinister iudgement of his own estate that is ready to writhe and conuert all to the worst that may be hee groweth to many gricuous passions in himselfe And vnto all these inconueniences he is led as it were step by step and by degrees for want of due remembrance of the state of Christians after the time of their Regeneration Wherefore let vs see what comforts may bee had for the helping and curing of this cuill also Now because the question is not only of the weaknes but herewithall also of the truth of repentance whether it be repentance indeed or not I thinke it very expedient and necessary by way of preparation First to search out what true repentance is and secondly how and by what markes it may be knowne and discerned from that which is fained and hypocriticall Repentance in Scripture hath two speciall names to expresse and declare the nature thereof One in the Prophets where it is called a turning or returning vnto God And the other in the Gospell where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a change or alteration of the minde So that as turning or returning implyeth a leauing and an acceptation a leaning of that euill way which before wee followed and an accepting of that good right path which before we shunned And as changing importeth two things the corruption of the former form and the induction of a new So repentance hath in it two parts a for saking of sinne and a following after righteousnes a conuersion from euill and a change and alteration vnto that which is good For if we will bee accounted in the number of those which are truely repentant wee must of necessitie be cast as it were in a new mould Our old stamp must be vtterly razed and defaced and a new must be imprinted and this is that which the Scripture meaneth when it saith Wee must be borne againe These two parts in Scriptures are called in other termes mortification and vinification Mortification whereby the deeds and corruptions of the flesh are mortified stricken dead and quelled in vs and therefore is called the mortification of the flesh Vinification whereby we are quickened incouraged and pricked forward vnto righteousnesse the Spirit getting the mastery and preeminence aboue the flesh and therefore is called the quickening or vinification of the Spirit Repentance then Repentance described hauing these two essentiall parts may in this manner bee described That it is a grace and worke of the holy Ghost whereby our hearts and mindes are altered and changed from following of that which is euill and wicked to embracing of that which is good and godly Now if this change and alteration be found in vs we may then say and assure our selues that wee haue true repentance indeed But because the truth hereof is not quickly knowne nor easily discerned and for that wee may soone through Satans craft be deceiued in this matter as it falleth out with the Reprobates which oftentimes or rather alwayes account their fained and hypocriticall conuersion to be a true conuersion when as in deed if it be thorowly tryed it is nothing lesse Wee are next to consider how and by what marks true Repentance is to be discerned and knowne and so we may bee brought to iudge rightly of our owne CHAP. X. Of the Markes of true Repentance THe first assured marke therefore to know true Repentance by 1. Inward hearty sorrow for sin is that inward and hearty sorrow for sinne as an efficient cause whereby it is effected in vs For they that are truely repentant shall soone find in themselues first this inward compunction and contrition of heart for the sinnes which they haue committed whereupon will ensue and follow this earnest care to shun and auoide the same and a studious desire and indeuour
in what manner soeuer in this earthly mansion he doth deale with them His loue being once begunne which is euen from all eternity neuer altereth or changeth it is an euerlasting loue which neuer shall haue end Now then answer mee I pray thee thou that in this sinister manner doest iudge hatred to be in God towards his children and art greatly troubled and disquieted in minde with this euill and wicked cogitation Was not Dauid a man after Gods owne heart afflicted Was not lob a man blessed of the Lord greatly afflicted Were not Daniel and all the Propbets of the Lord afflicted Were not the Apostles yea and all the fauhfull Martyrs and Witnesses of the Lord afflicted Nay did not our Sauiour Iesus Christ himselfe taste deepely of this cup in his owne person And did he not in many places and many times foreshew vnto his Disciples that this must be the state of his seruants in this world to beare the Crosse and to suffer afflictions Surely this is so plaine that it cannot bee denied The Scriptures are in this cose very plentifull and apparant And were not I pray you all these the beloued of God This also is so manifest that none can doubt thereof which is led by Gods Spirit And canst thou then say that the afflictions wherof these holy men yea and the Sonne of God himselfe also were partakers came of hatred which God had conceiued against them It is possible that the Deusll may put into the heart of some so to think but it is impossible that euer this should bee found in God who is loue 1. Iob. 4 8. and whose loue towards his seruants is euerlasting Thirdly the very considerations of all ages By compating his dealing with his faithfull seruants and those that were his enemies in all ages from the first Abel euen vnto this time wherein we now liue will approue no lesse but that the miseries and afflictions of this life inferre no hatred or want of loue in God vnto his children For if it were so that they did make such inference then see and consider well what monstrous and deuilish consequents would follow vpon the same Hath not alwaies the Church of God beene throwne vnto the walles Hath it not beene from age to age and from time to time cruelly persecuted And is not that certaine which the Prophet Dauid affirmeth Psal 73.4,5 that the wicked haue no bands in their death but are lusty and strong they are not in trouble as others neither are they plagued as other men Iud. 5.7 8 c. Dost thou not consider that the Israelites were in bondage and slauery when the Egyptians enjoyed liberty The people of God afflicted when the Moabites Iud. 3.6 13. Midinnites Philistims and other their enemies were in prosperity Was not Dauid persecuted when Saul was honoured as a King Luk. 16.19 20 c. Ioh. 18.40 Lazarus hunger-starued when the rich Glutton was choicely Tabled Christ arraigned when Pilate was Iudge and murthering Barrabas was acquitted and deliuered The Christiant most cruelly massacred when the Heathenish and Idolatrous people liued in peace and quietnesse To the which effect might be brought infinite examples more besides the testimony of the Scriptures Where now wilt-thou say was the hatred of God In Israel his chosen people In Dauid In Lazarus In Iesus and in his faithfull Martyrs which suffered these things at the hands of the wicked And where I pray you was loue in the Egyptians the Moabites Midianites Philistims Saul the rich Glutton Pillate and Barrabas which liued in prosperity and at liberty I hope thou wilt not so affirme Such a conclusion inferring such horrible absurdities thou seest to bee both loose and dangerous Fourthly the fruite and end of these afflictions By considering the end c. which is for correction to stir vp the graces of God in him Psal 119. is likewise to be considered The end hereof is the correction and amendment of his seruants and the increase and stirring vp of his graces and gifts in them which otherwise would bee decayed and smothered It is good saith Dauid that I haue been afflicted that I may learne thy Statutes Now then what is a greater argument vnto vs of Gods loue then to see him vse those meanes and waies vpon vs though sharpe and sowre vnto our nature for vnto our flesh no affliction seemeth ioyous but grieuous whereby his graces may be furthered increased and multiplyed in vs to his glory and our endlesse comfort good and benefit Fiftly the danger which vsually ensueth vpon the absence of these things Men are then most apt to fall into great sinnes when they are most free from trouble doth proue sufficiently also that Gods loue especially shineth forth most cleerely in the presence of them and that his hatred most appeareth when they are furthest remoued from vs for euen then especially aboue all other times haue the seruants of God fallen into the committing of the greatest sinnes and mischieses when they haue had no afflictions no troubles to occupie and exercise themselues withall Noah Noah so long as hee had the scorning world to molest him continued to walke vprightly with God but when they by the Floud were taken away and there were none to trouble him and that hee liued in peace in his priuate family hee was ouer-taken with drunkennesse and was in his drunkennesse vncouered in his Tent. Lot Lot so long as hee had the Sodomites to vexe his righteous soule liued well and carefully but when by fire and brimstone from heauen they were destroyed and hee at rest with his two-daughters without any disquiet or molestation hee was likewise ouertaken with drunkennesse and committed incest with his two daughters Whiles Dauid continued vnder the dread of Saul Dauid and was cumbred with enemies hee liued vprightly and gaue himselfe wholy to serue the Lord but being freed from these dangers hauing gotten peace and quietnesse hee became secure gaue himselfe to the contrary his eyes and heart fell on lusting and neuer ceased vntill hee had committed both Adultery and Murther Many examples to the like effect might be brought but these I trust may suffice in this so plaine and euident a matter And this the rather for that euery one of vs if we will iudge vprightly doth finde in himselfe that hee neuer seeketh lesse after God or lesse hath him in his minde then in the time of prosperity and contrariwise neuer prayeth and sueth vnto him more earnestly then when hee is pressed with aduersity Shall any man now thinke that God bateth him and hath cleane cast him off because hee hath laid this crosse vpon him to be borne Nay rather let him herein boldly acknowledge the great loue and fauour of God towards him in that her laboureth in this so fauourâ—ble and Fatherly a manner to call him home and will not suffer him by any meanes to grow into security and so
Thistles A bad Tree cannot bring forth good fruits neither can a good Tree bring forth bad fruit Bad workes are vnsauory and vnseemely for him that is renewed by the Spiris and good workes are impossible for him that still walloweth in the mire and filthinesse of his owne corruptions And all this which I haue sayd notwithstanding I doe not deny but that the good Tree may bee sometimes blasted and Winter-bitten that the fruits thereof shall be neither so plentifull not so pleasant either to the eye or to the taste and that in the small store of fruit that commeth euen from the good Trees many are greatly spaked and corrupt My meaning is that euen the persons regenerate and the elected children of God may haue What did I say may haue nay haue indeed many such times during their continuance in this earthly and corrupted Tabernacle wherein the flesh getting something the better and preeminence ouer the Spirit maketh them to bring forth many vnsauory and loathsome fruits as we finde by the examples of Noah Lot Dauid and Peter and others which are recorded to fall into great and grieuous sinnes And although this bee so true that it may not bee gaine-said yet these vnsauory fruits and such like appearing sometimes in the Elect of God cannot hinder any thing at all but that these good effects and fruits I spake of when they do appeare and shew themselues in the vpright ordering of our life and conuersation may giue their testimony and assurance and may witnesse vnto vs as the Scripture teacheth that wee are the Chosen and Elect of God And thus you see how and from whence the children of God that are regenerate may fetch the testimonie and assurance of their Election CHAP. XXXI Of the Obiections against this doctrine of Assurance and knowledge of our Election AGainst this doctrine concerning our Election and the knowledge and certainety thereof there are two speciall Obiections made Obiect 1 The first is that hypocrites also as well as the very Elect haue such a taeste and feeling of these things that they also as well as others doe thinke that they haue faith that they haue the Spirit of God abiding in them and that they haue true sanctification in their life and therefore doe flatter themselues oftentimes in regard of their deeds whereas in deed they haue nothing lesse as hath beene before somewhat touched and shall in the answer to this Obiection by Gods grace more at large be declared And therefore it is likely say the framers of this Obiection that notwithstanding these markes the Elect of God may be deceiued in iudging that hee hath them when as it is but in shew onely and not as it ought to be in deed and truth Obiect 2 The second obiection is that though they can certainely know and assure themselues that they had these things in truth and deed yet this sufficeth not because that after this they may fall againe from grace and haue no certainety of their perseuerance and continuance vntill the end Both these Obiections wee haue in part touched before vpon occasions offered in our discourse and handling of the seuerall temptations and therefore we shal be at this time the shorter Concerning the first of these two Obiections be it answered that howsoeuer the hypocrites are oftentimes deceiued with counterfeit shewes and shadowes because they are giuen to flatter themselues with euery light appearance of things without any further in quirie as ayming especially at their owne glorie and praise yet with the Elect of God it is not so Obiect But you will haply grant and say It may bee so with the Elect in deed that they do not thus like hypocrites content or please themselues with a slight or slender shew But what of that When they haue done all that they can tryed and examined things to the vttermost may they not bee still deceiued When they haue found that they haue a faith may they not bee deceiued in iudging whether it be the true faith or no When they haue found the presence of the Spirit in them can they make a liuely difference to know whether it bee that Spirit of Adoption or not For it is apparant that the Reprobates also in some sort may bee partakers of the Holy Ghost And when the Elect haue well aduised them of their workes doe see their fruits and that to their great good liking can they certainely tell whether the same their workes bee true effects of true sanctification or whether they bee fained and hypocriticall seeing that hypocrites also may doe thus much as well as they Answ To this I answer that God who in his Word hath confirmed these to bee witnesses to assure vs of our Election as is aforesaid hath also left vnto vs in the same Word certaine Markes and vndoubted Differences whereby his Elect may both easily and also rightly iudge and discerne of these things as shall appeare by the particular discourse thereof First therefore of the truth of faith and how it may be found It is not denyed that the Scriptures speaking of faith make one kinde to bee temporarie false and counterfeit and another to bee true and vnfayned And it is also apparant and manifest that this fayned and timefaith that I may so call it hath oftentimes such a glorious and slourishing shew as that it blindeth the eyes and deceiueth the iudgement of many and maketh them to esteeme and take it for true faith indeed whereas it is nothing so Although as touching these two kinds of faith I haue shewed before in part what differences and markes of distinction the Spirit of God hath made betwixt them yet let it not grieue thee if now againe I enter into a further and larger discourse hereof since so just and fit occasion is offered me thereunto Two waies there are True saith knowne whereby the Elect may iudge and giue sentence of the truth of faith First by the nature of true faith Secondly by the effects thereof for in both these it is manifestly distinguished from the faith of hypocrites which is but fayned and temporarie The nature of true faith is not onely to know Christ 1. The nature thereof and to giue consent and approbation vnto the doctrine of the Gospell for thus much the very Reprobates will doe many times and yet gaine nothing to themselues thereby But with this knowledge of Christ and consent vnto the doctrine of the Gospell the nature of true faith is to apprehend and apply the same euery man to him seuerally and to the benefit and comfort of his owne soule And this is that which the Scriptures doe call the feeding on Christ and the sense and seeling of the power and vertue of his Death and Passion And this is it also which the Apostle meaneth Heb. 11.13 where hee saith Heb. 11.13 that they embraced or saluted the promises as it were retaining them by faith into their hearts as such