and therefore howsoeuer others may gather fruit of your godly sayings yet you may by this surely know that no gaine doth thereby grow vnto me Answ Concerning the knowledge you ascribe vnto mee I protest that it is not for me presumptuously to pry into the heart of any it is beyond the skill of me or of any other this power is left or rather reserued onely to the Lord who knoweth the secrets of all mens hearts and the examination of euery mans conscience is in him whose the conscience is and in none other man Yet that we may the better come to the discouery of Satans subtill policy and that euen thou also aswell as others mayst gather fruit of that which hath beene before delinered in true in good and godly manner as thou confessest Let mee I pray thee by the way demand one question of thee that art thus distressed in soule still the former doctrin notwithstanding Tell mee I pray thee Why doest thou thus sigh Why doest thou thus lament and mourne Why is thy countenance so thrown downe Is it not for sinne committed I am perswaded that thou wilt not deny but affirme that it is so For els why doest thou cry out so much against thy sinne and so complaine of thy former wickednesses Thus farre now I take that wee doe agree both in thy mourning state and also in the originall cause thereof But yet thou wilt haply say Reply of the soule distressed I confesse it is for sinne indeed but in such manner as was the mourning of Iudas who is sayd to mourne and lament for his sinne committed in betraying his Master but it was without hope it was with despaire and in hypocrisie Answ Well then now commeth to be tried out what it is that maketh thee thus to iudge and giue so heauy a sentence and that vpon thine owne estate In the which triall I finde two things whereby thou art led as it were violently to this desperate iudgement One is the consideration of the time past for that of long time before thou hast led thy life in very loose and licentious manner wholly giuing thy selfe to the fulfilling of the damnable workes of the flesh neuer acquainting thy selfe with the excellent workes of the Spirit and so neuer haddest any feele of sin nor touch of conscience as thou supposest at all The other is the state present Because thou fee-lest not these former good things as yet to be entred into thy heart and to haue any place therein Obiect Touching the first thou wilt say that surely such lewdnesse and carelesse kinde of liuing could neuer befall the called of God that so long so lewdly and so carelesly they should passe away their time and spend all their dayes without all remorse and feeling as hitherto thou hast done Answ Heereunto I answer that the position standeth on a weake and feeble ground sauoureth onely of Satans sophistry and nothing of the Truth and therfore is no better to be deemed then a false and deceitfull principle whereby the Deuill goeth about to deceiue thee as hee hath done many others as shall anon appeare One of these two things must needs be found in thee that either thou hast had some tokens of faith and of the effectuall working of the Spirit of God at one time or other apparant in thee or els thou hast not had them at all Tell mee now Didst thou neuer finde as yet any tokens of the Spirit and of faith nor any signes of thy regeneration to shew forth themselues in thee If not I say then that it is no maruell to see the man of God that is as yet vnregenerate to drench himselfe so deepe in sinne For vntill hee feele these tokens in some part appearing in him it is manifest that in wicked and disordred course of life there is little or no difference at all to be found betwixt him and the reprobate And yet since the time and also the manner of Gods calling is as I haue sayd to vs so vncertaine and vnknowne I affirme that all this notwithstanding a man may in time be called and therefore hee is not so desperately to iudge of himselfe And againe if it so be that thou hast selt faith in her fruit more or lesse already working in thee and hast perceiued some signes of true Repentance heeretofore to haue shewed forth themselues in thee and yet thou art thus farre as appeareth by thy speeches fallen backe and relapsed yet can this thy fall bee no sufficient reason to draw thee to giue such a dreadfull doome of thine estate My reason is The gifts graces of God not alwaies alike seene because these gifts and graces of God are not alwayes seene in such an high and flourishing manner as men doe dreame after But as I haue sayd of faith that it doth sometimes ebbe and sometimes flow So I assirme of the fruits of faith also that they are sometimes more and sometimes lesse And as faith it selfe sometime groweth to be so weake and feeble that it sheweth not it selfe at all but seemeth to be as you would say euen dead and yet hath a hidden life still remaining in it So it is also with the fruits of faith And heereupon it is that wee read of diuers the seruants of God as Noah Lot Dauid Peter and others whose faith was sometime brought to so low an ebbe and the flesh and the powers thereof sometime in them preuailed so much and so mightily that if we respect their doings for the time they seemed to haue little or no sense and feeling of sinne at all but as men no whit regenerate did giue themselues ouer to committing of sinne and those most odious and abominable and without any respect did shew and behaue themselues as men secure and carelesse for the time Which time of their secure loose and sinfull manner of life I may iustly call the time of Gods desertion for that he did as it were withdraw from them the liuely and effectuall working and operation of his Spirit permitting Satan and the Flesh for a time to haue the soueraignty and dominion ouer them And for that the time also of this desertion as experience teacheth is not alike to all but in some is of shorter and in others of a longer continuance as the Lord in his wisdome shall appoint I therefore conclude that this sayd time of desertion may not bee any cause so hardly to iudge of the state of any Now whereas this decrease in some is so small Some misdoubt themselues without cause there being a continuall motion of the Spirit in them though they perceiue it not that there is a continuall motion of the Spirit to bee found in them though by want of due regard they often see it not but doubt and mistrust themselues in regard of their liues and in respect of some sinne that daily they finde within them and yet after many yeeres they cannot bee deliuered from it
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
in iniquity liuing in hypocrisie dying in misery and damned for euer But why doe I thus striue to open and vnfold the greatnesse of these extremities For were their griefe weighed and their miseries layd together in the ballance it would bee heauier then the sand of the sea Were I able to conceiue them as others sometime feele them and to thinke them as others often finde them in themselues yet could I neuer sufficiently describe them Well I may in some sort touch them but they onely can sound the depth and reach the bottom of these extremities which haue sometimes tasted and in some measure felt the bitternesse of this gall and wormewood Notwithstanding as by the outward appearance of the wound the inward paines may bee coniectured and by the externall strugglings we may ghesse the internall conflicts The greatnesse of these extremities discerned in part by the effects so likewise by the effects that come from the sorrow of sinne appearing outwardly in the body we may in some sort learne how great that griefe and anguish is that possesseth the heart within For besides the plaints before set downe he oftentimes bedeweth his face with teares and weeping The body also oftentimes waxeth leane and wan fretteth away and wasteth as pained with some grieuous and consuming sicknesse not vnlike as touching the outward appearance to those pangs which Dauid a man after Gods owne heart did feele in himselfe crying out and saying Psal 6.6 Psal 38.3 I fainted in my mourning Psal 6.6 There is nothing sound in my flesh because of thine anger neither is there rest in my bones by reason of my sinnes My reines are full of burning and there is nothing sound in my flesh I am weakned and sore broken I reare for the very griefe of mine heart And againe My heart panteth my strength faileth mee and the light of mine eyes euen they are not mine owne CHAP. II. The principall causes of a troubled conscience THe causes of these griefes 1 Cause some inconsiderately haue referred vnto melancholy Is the sight of sinne wheras indeed it is nothing else but sinne For experience teacheth that this is a passion happening oftentimes to those which by the disposition of their bodies are for the most part free from melancholy though many times I also grant that melancholy pastions are ioyned and doe concurre with it Was it melancholy thinke you Mat. 26.75 that made Peter so suddenly to single out himselfe from the rabble of the high Priests seruants and sobbing full of heauinesse to vtter out the bitternesse of his griefe with teares Shall we thinke of Dauid that when hee was taken and troubled with like perplexities that the same did proceed and come of melancholy Nay the Prophet confesseth and telleth vs plainely that it was sinne Psal 38.3 Psal 51.3 And therefore prayeth earnestly vnto the Lord Psal 38.3 Psal 51.9 to hide his face from his sinnes and to put away all the iniquities of him the same Prophet Dauid Psal 51.9 This I meane this sinne is it that maketh the heart to mourne and the inward parts to fret and burne with griefe This is it that causeth the broken soule to breathe out so many sighing plaints and to bee ready to swound and burst in sunder with so many fearfull and despairing thoughts For while hee sitteth so seuere a Iudge vpon himselfe and while hee prieth so narrowly nay too too narrowly into the disordered course and manner of his life laying the triall of his deeds to the touch-stone of the Law of God and weighing altogether in the balance with God his denounced iudgements hee thinketh euery word a sentence euery threat a thraue of iudgements and euery period to containe in it an exceeding masse and hell of miseries and woes This pricketh his heart in such sort that hee knoweth not what to doe and maketh him to cry with Paul though not with the like hope O wretched man that I am Rom. 7.24 who shall deliuer me from this body of sinne and death Vnto this sight of sinne is added the weaknesse 2. The second cause is the weaknesse or want of faith and many times the want of faith For when they see and remember the sweet and comfortable promises of grace and mercy contained in the Gospell when they call to minde that precious medicine and soueraigne confection of the bloud of Christ able to heale vp the most pestilent sores and to cure the most contagious and deadly wounds of sinne And withall looking into themselues and finding there a defect and want to receiue and apply the same vnto themselues be they neuer so sweet and precious because they haue not faith which is the onely hand to retaine and hold them they are more distressed and affrighted then if they neuer heard or thought vpon them Insomuch that as Satan is ready alwayes to cast something in their way thereby to further them in the way of desperation so are they as ready so soone as it shall bee offered to catch it and accept it at his hands And therefore neuer thinking of Gods order and course of calling which is in some sooner in some later and not alike in all because they feele not the present working of the Spirit within them and the pulse of faith to moue and beat in their hearts they sticke not peremptorily and without exception to conclude vpon themselues saying I haue no faith I cannot beleeue and therefore I cannot be saued my sins cannot be pardoned I am but a reprobate and a damned castaway So that this motion is not onely found in such as haue an vtter defect and want of faith but also oftentimes in those which haue a faith who although as I haue sayd they haue a faith in deede yet it is but a weake and a faint faith and such an one as for infirmity is not able to mooue and stirre it selfe For as the man that is in a swound Such whose faith is weake compared to a man in a swound or he whose parts are benummed with some extreme cold or sudden stroke though there bee a life still remaining in them yet such is their infirmity that they seeme as dead and are vnable to performe the functions that belong vnto a liuing body euen so this faith though in truth it be a faith and hath a life in it yet it is so benummed with the chilling cold of sinne and astonied with the stroke of our naturall imperfections that it seemeth to bee dead and vtterly voyd of vitall motion So that sinne vnto this weake and wauering soule is euen as meat is oftentimes to him that surfeteth Hee eateth it with delight and taketh pleasure in it yet when his stomake commeth to digest and worke vpon it the strength of nature beeing not able to ouercome the abundance of vnconcocted humors the whole body is sicke and weakened in euery part and facultie So the soule that is glutted and
and discerned of vs whether it be true faith or no vntill such time as it be so growne to a head and hath taken such root in vs as that it beginneth openly to shew forth some vndoubted fruits and effects thereof Whereupon it commeth to passe that the distressed conscience vnacquainted with the seuerall effects and fruits of faith and with the nature thereof before it commeth vnto full perfection stammereth and staggereth in doubt thereof as though he had no faith at all Wherefore I thinke it necessary that we further consider of certaine particulars worthy obseruation in the course and order of mans conuersion First therefore wee must know in mans effectuall conuersion that as man by the fall of Adam is vtterly blinde and ignorant of his owne estate for his foolish heart is full of darknesse His ignorance is expelled and knowledge increased so the holy Ghost by his inward operation ioyned with the outward ministery of the Word expelleth the mists of ignorance and in stead thereof he placeth the light of knowledge And this either in respect of man himselfe fetting before him the danger of his owne condition or in respect and regard of God and this in a double manner For as there are two parts of the Word viz. the Law and the Gospell so by the one God is made known vnto vs as a Iudge full of wrath and anger against such as haue sinned and transgressed against his Law And by the other that is the Gospell he is reuealed vnto vs as a most louing Father full of grace and mercy in Christ Iesus And thus farre the Elect and Reprobate may goe both together For the very Castawayes haue a kinde of knowledge of the Law of God and of his Gospell They heare and know what curses God hath threatned in his Law and thereby perceiue what is the fearefull and dangerous estate of sinners to whom the same curses by the sentence of the Law are due And therefore oftentimes they are found to quake and tremble thereat as appeareth by diuers examples in the Scriptures Yea they know the Gospell also how that Christ came into the world for a redemption for sinne Insomuch that oftentimes with the bare and naked knowledge of it they seeme to haue some ioy though it be but momentany Mat. 13.20 which in the parable of the seed is called the receiuing of the Word with ioy Heb. 6.4 5. and by the Apostle to the Hebrewes the tasting of the heauenly gift and of the Word of God and of the powers of the world to come But heerein they may very well bee compared to a man that aboundeth with melancholy who ioyeth and delighteth himselfe in the very thought of those things which are vnlikely and which hee neuer looketh should come to passe and so his ioy vanisheth So these men in a bare conceit and a naked knowledge for the time doe seeme to ioy and solace themselues in the Word promises of life which notwithstanding doe not concerne them and so their ioy quickly vanisheth and falleth away as though it had neuer beene After this knowledge in some measurable sort effected as shall bee thought in the wisdom of God conuenient His application vse of his knowledge then groweth the application and vse of the same knowledge according to the two parts thereof the Law and the Gospell First when a man findeth in the Law the anger and curse of God against sin and conferreth the things forbidden in the Law with his owne life and actions hee concludeth straightway either the safety or the danger of his owne estate And this I may rightly terme a legall conscience wherby through this examination so made of his actions and assuming the same either by affirmation or negation vpon the generall sentence of the Law before discerned a man in himselfe is either acquit or condemned in regard of his deeds before the sight of God Vpon this examination ensueth also the pricke of conscience The pricke of conscience which is a continuall and fearefull remembrance of their sinnes and of their dangerous estate through sinne troubling and disquieting the minde with often feare and horror of Iudgement and both these are found to be incident both to the Elect and Reprobate though in both they be not accompanied with the like effects And this pricke and sting of conscience is the thing which disarmeth the weake Christian that is not to the full renewed of all hope and comfort while he is too much bent vpon it and intentiue in it And so much the more because that finding this to be a thing whereby heeis assimilate and made so like vnto one that is indeed a reprobate he is not able to finde out the oddes nor to make the difference that is betwixt them 3. Vpon this application commeth a sorrow and fearefull mourning for sinne but not so much in regard of the nature and filthinesse of the sinne it selfe Sorrow mourning for sin that is committed Or of that gracious God whose maiesty he hath through sinne so grieuously offended as in respect of the fearefull curse and Iudgement which hee seeth to be annexed as a penalty and punishment due vnto his sinne And thus farre the Law Being thus trained by the Law which is indeede a Schoole-master to lead vs vnto Christ wee then come to the Gospell Gal. 3.24 containing in it the most comfortable promises of mercy and life in Christ Iesus In the which Gospell as all the promises therein contained are onely made and indented with those Ioh. 17.20 for whom Christ poured out his earnest prayer and supplication before the time of his Passion that is his Elect and Chosen So the true vse and application of the same is onely proper and peculiar vnto them Our knowledge therefore by the working of Gods Spirit in vs finding in the sayd Gospell the mercy and grace of God in Christ to be all-sufficient to the curing of the deadly wounds of sinne in those which with a true and a liuely faith doe stay and rest themselues vpon his death Passion and the merits vertue and power therof it beginneth thus to make the vse and to apply the same A weake application of the promises of the Gospell First from this generall knowledge the conscience beginneth againe in more particular to conclude vpon it selfe though at first I grant somewhat weakly and doubtingly with condition in this manner Seeing God hath promised thus to bee mercifull vnto all in Christ that haue faith yea and that without exception that he therefore though in hunselfe a sinfull creature and a breaker of the Law findeth that he should be partaker of this grace if hee could attaine to the gift of faith This then as appeareth is first found and accepted in the Gospell by the sinfull and abased soule for his consolation and comfort that as there is by the Law a curse and beauy Iudgement due for
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
great and goodly estate whereas indeed his condition is none other but the very same still and all one with that it was before But of this in place more conuenient hereafter Now to remooue this doubt of the truth of faith we are not to looke so intentiuely vpon our present state but rather we are to cast our eyes and to look backe vnto that which went before Whether when wee found the former peace and quiet of conscience in assurance of our forgiuenesse wee had not also those effects in some measure though not in the highest perfection waiting and attending on it For if they were then wee may assure our selues that wee had and haue true faith indeed and that we are blessed and for vs assuredly saluation is reserued For proofe and confirmation hereof 3. Meanes of comfort take this for the third meanes of comfort viz. that true faith being once ingraffed can neuer vtterly decay and fall away againe though for a time it may bee rebated weakned and decreased For whom God loueth in them he planteth this faith and as he loueth vnto the end with an euerlasting loue so his graces flowing from this loue are permanent for euer in his beloued children And looke what good worke hee hath begunne hee will surely finish and performe vnto the comming of Christ And therefore if once we haue found in vs the testimony of the Spirit and effect of faith to shew it selfe though it doth not still and alwayes so yet let vs not despaire knowing that faith may bee dimmed but neuer extinguished it may bee weakned made faint and feeble but cannot bee vtterly quelled and killed in vs. All this notwithstanding which I haue sayd it is found by due and good experience that by reason of this faintnesse and feeblenesse whereunto faith is often subiect there commeth vnto the distressed and doubting Christian great griefe and sorrow of heart For when hee findeth in himselfe a longing and desire alwayes to bee ioyned with his head Christ and to enioy the sweet and comfortable presence of the Spirit of God proceeding of faith he cannot tolerate nor beare the absence thereof without great sorrow and mourning which doth euidently appeare by the example of the Church which being depriued for the tune of this inward ioy of the presence and effectuall working of the Spirit as though Christ were departed from her is sayd to rise out of her bed Cant. 3.2 and to goe about the City by the streets and open places to seeke him that her soule did loue And yet this mourning and sorrow is so farre off from being a cause of such distrust 4. Meanes of comfort that if the matter be well considered the broken soule shall rather finde it a reason to imploy the contrary For tell me I pray thee what is the cause that thou doest so mourne and sigh Is it not because thou dost thinke that Christ is departed from thee because the comfort of the Spirit is not present with thee because thou findest not the same ioy and solace in the promises of God as heretofore thou hast done and because thou hast an earnest longing and desire to entertaine and harbour againe this Spirit of comfort in thy mourning soule but canst not as thou thinkest attaine to the same Why plucke vp thy heart bee not dismayd nor troubled herewith but rather be thou assured that these are motions and affections so farre vnmeet for any man to ground despaire vpon that euery sigh and teare that is spent therein is so many reasons and arguments to strengthen and confirme thy heart that thou art a chosen Vessell and an elected Childe of God Is it likely thinkest thou that hee that is vnregenerate and abideth still in the corruption of his flesh and taketh a pleasure to walke in the filthy lusts thereof should take such ioy and solace in the Spirit as that hee could not tolerate or abide to haue the same absent from him Would he mourne and sigh because hee withdraweth himselfe from him Or would hee long after the Spirit and wish and desire to finde and feele it worke within him I assure thee no These affections are not of the Flesh but of the Spirit And therefore see how much thou art deceiued that whilest the Spirit worketh thus effectually within thine heart yet thou complainest of the want therof and sayest thou feelest it not thou findest it not And the reason whereby thou art led to think and iudge thus of thy selfe is because that thou being so intentiue vpon one only fruit forgettest that these also are notable effects of faith 5. 5. Meanes of comfort Another thing whereof we must take good heed and whereof wee must beware in this case is that in viewing and considering the faith of other the seruants of God wee be not ouermuch intentiue in comparison of it with our owne estate For hecreby oftentimes it commeth to passe that whiles wee too much gaze vpon their perfection and then looke downe againe vpon our own infirmities we fall not onely to a dislike but oftentimes to a maruellous distrust and despaire of our owne estate Much like to him that gazing too much vpon the Sunne hath his eyes dazled with the brightnesse thereof that when he looketh downe againe vpon the earth hee hardly seeth any thing at all or at the least not so liuely a resemblance as hee did before In this point therefore we must remember First that it is not the perfection but the truth of faith that is required For if thy faith be true and vnfained though it be in thine eyes weake and feeble it is sufficient The hand and arme that is not dead indeede but only taken with a shaking palsey is able to receiue a reward that shall be giuen as effeclually though not so steadily as is the hand and arme being strong and sound without such imperfections So faith though faint and feeble in thy sight and cumbred with many doubting cogitations as it were with a shaking palsey yet seeing it is not dead but liuely assure thy self that it is sufficient to receiue at Gods hands the penny reward of eternal life Secondly thou art to consider that God bestoweth his graces in such measure as he thinketh good in his owne wisdome to some he giueth more to some lesse and not to all in like and equall proportion and yet to euery one of his Elect sufficient vnto saluation One Mat. 25.21 23. as wee read in the Jospell had fiue talents committed vnto him and another but two and yet hee that hath but two shall enter into his Masters ioy Mat. 8. The Centurions faith as we also read was strong for there was not found the like in Israel by the testimony of Christ himselfe Iairus faith was weaker and not so strong as appeareth by the Scriptures And the faith of him that cried for help against his vnbeliefe more weake then that of Iairus and
thereof For if he see it but chitted in the groūd he resteth patiently for the time contented expecting and looking for a happie and a plentifull haruest in due time to follow vpon his labours So thou although at the first thou findest such a small growth of these graces of God in thee yet despayre not For if they bee as yet but chitted and doe appeare in thine eyes very small stay the time with patience and assure thy selfe that the Lord in his time will giue a further blessing And what if thy peace thy ioy and comfort be not growne to such perfection yet if thou findest in thy selfe in these extremities that thou canst but looke so vpon the graces and mercies of God as such as may be bestowed vpon thee hereafter though as yet thou canst not resolue thy selfe by reason of thy frailty that they are imparted to thee and withall doest finde a boldnes in thy selfe to appeare before his presence and to approch and draw neere vnto the Throne of Grace to cry and call for them though it bee with shamefastnes as confounded in thy selfe yet this little shew of faith that so quickly voideth and vanisheth out of thy sight as a thing of nothing is a certaine argument that That thy sorrow and mourning was not altogether void of faith in expectation of the remission and forgiuenes of thy sinnes Obiect But here some perhaps will obiect and say that euen the Reprobates also come to God and are bold to craue remission and forgiuenes of their sinnes as often as they say but the Lords Prayer which with many of them is full oft and euery day Answ Whereunto may be answered Esay 29.13 that this is not to come and approch to God for though with their mouth they draw neere and honour God with their lips yet their hearts are farre away Neither doe their prayers howsoeuer they make an outward shew proceede from any good affection of the heart as hauing a desire and longing to obtaine the thing which they pray for but onely are hypocritically vsed for a shew and fashions sake and therefore doth not in truth deserue the name of Prayer since it is onely outwardlabour of the lips For hee that draweth neere to God as he ought to doe must doe it with a true heart Heb. 10.22 as witnesseth the Apostle Heb. 10.22 In which sort all they doe which are throughly broken vnder sinne in their heart doe loath it are weary of it desire to be released and freed from it and therefore doe earnestly pray to haue it pardoned thinking nothing to them so ioyfull as to be deliuered from the bondage thereof As for the other concerning whom this obiection is made although they can make a great show of sorrow for their sins that they pray to God for forgiuenes of the same and that for the same cause they doe present themselues before the Maiesty of God yet for that they doe not come with a true heart doe not in heart detest their sinne but take a delight and pleasure therein and still couet to frequent and vse that euill which in their words and mouth they make a show to be deliuered from it cannot bee said that they come to the Lord neither that they can obtaine any thing by this their lip-laboured prayers sauouring onely of hypocrisie and not of truth CHAP. XII Of lothing of sinne the second Marke of Repentance THe second thing Marke 2. which I set for a marke of true Repentance is an hearty and inward hatred and lothing of sinne not onely in that it is simply a cause of iudgement but especially in that it is an offence against God that is so gracious and so louing a Father This hatred is not to be numbred amongst the workes and fruits of the flesh and so prohibited and forbidden vnto man but it is to be iustly accounted among the fruits of the Spirit and giuen in charge commandement vnto men and may very well be called a godly hatred for that hereby our loue to God is to be shewed forth and proued according to the saying Yee that loue the Lord hate euill Example of this hatred we may haue in the Prophet Dauid Psa 119.113 affirming that he hated vaine inuentions Psal 119.113 but loued the Law of the Lord and againe 163. I hate fals-hood and abhorre it And to proue that this hatred ought to be in vs both in regard of the filthinesse of the sinne which wee haue committed and also in respect and regard of God against whom wee haue sinned Psal 51. looke to the doings of the same Dauid Psal 51. who in that mournfull Psalme song of true Repentance of all other things maketh least mention of iudgement but to shew how he was affected in his mourning what it was that he principally respected in his suit he cryeth out vnto the Lord that hee would wash him throughly from his iniquities and cleanse him from his sinne c. So that it was not so much now the Iudgement against sinne as the very filthinesse thereof and the maiestie of the Person against whom hee had transgressed that did driue Dauid into this sadnes and heauinesse expressed in the same Psalm as euidently appeareth by his earnest iteration therein vsed With this hatred and detestation of sinne is ioyned a desire and longing to bee deliuered and released from the burden and bondage therof as appeareth by the feruent hearty and earnest prayers and the deepe sighs and gronings which the repentant sinner often maketh powreth out in regard thereof Of this we haue also example in the same King Dauid Mary Magdalen yea and the poore Publicane Luke 18. Luke 18. vnto whom wee may in mine opinion very well ioyn for examples cause Peters auditors Act. 2. who hearing Peters Apology Act 2. and besides by what strong Reasons brought out of the Scriptures hee had proned that Iesus whom they had crucified to be the true promised Messiah appointed of his heauenly Father to be the Deliuerer and Sauiour of his people cryed out vnto Peter and his fellow Apostles saying Men and Brethren what shall wee doe By this their Petition in pitifull manner powred forth giuing an euident Testimony that they were so desirous and had such an earnest longing to be deliuered as that they were ready and willing to take any lawfull course were it neuer so painfull so that they might obtain their desire yea they seemed to think it very long before they heard it This is proued vnto vs also euen by the example of the Apostle Paul who most earnestly prayed and besought the Lord against his imperfections and pricke of his flesh Moreouer with this hatred is also to be ioyned a shame and confusion in the persons repentant because of sinne and that not onely in respect of Man for so the very Hypocrites are ashamed of their sinnes and therefore seeke by all meanes possible to hide and
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
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
considered we may plainely see that it is a thing of no difficulty for the person regenerate to make a true difference betwixt himselfe and an hypocrite and betwixt his owne workes and the workes of an hypocrite And so in himselfe he may be assured that if his workes bee done in faith in humility and loue and to those good and godly ends as I haue declared how neere so euer they appeare to the workes of hypocrites in matter yet differing so farre from them in manner they are doubtlesse the true fruits of the Spirit of sanctification and therfore himselfe also vndoubtedly to bee in the tale and number of Gods adopted Children CHAP. XXXVI Of the second Obiection HItherto we haue shewed how the man regenerate may be assured of his adoption now wee are come to the other obiection which was that the righteous man and regenerate may fall againe and therefore that all this which hath beene sayd is not to any purpose or effect for that hee is not assured of his continuance and perseuerance vnto the end To this I answer that this doctrine thus vrging the finall fall of the faithful is indeede as farre from the truth as truth it selfe is said to be from falshood For what a dangerous point of doctrin is it that I speake no hardlier that any man should once thinke that they which are once renewed and regenerate by the Spirit of sanctification can afterward relapse and fall away without recouery This doctrine I may very well cal dangerous because it is a doctrin first broached by Satan himselfe the author of all mischiefe therefore very preiudiciall vnto mans saluation and not in any hand to be of vs receiued or harkened vnto yea which is more it is found to be very iniurious euen to all the persons in the Deity in that their eternall decree is thereby as far as Satan can preuaile falsified made frustrate voyd Nay this rather ought to be written and registred for an vndoubted and euerlasting truth in the heart vpon the tables of euery faithful Christian soule that they that are once thorowly and effectually called regenerate can neuer fall away for euer but shall must continue perseuer vnto the end Once regenerate in the state of grace and euer so whatsoeuer Satan thy sinful flesh can deuise practise against thee My reasōs to proue this my Assertiō are as follow The first reason is brought from the certainty and immutability of the decree of Gods electiō 1. Reason For this decree cannot by any means which Satan can deuise be altered and changed For they that are predestinate vnto life shall neuer be condēned And contrariwise they that are ordained vnto death shal out of doubt be neuer saued The reason is because that God who is the Author of this Decree doth neuer alter or change therefore his decree purpose cannot be altered or changed If it were so that his counsels could bee changed in this poynt these inconueniences would then follow that either God could not performe what he had decreed and determined or else that in continuance of time the same decrees may be bettered amended Both which are far from the nature of God either not to be able to performe his will or not to see euen at first and before all times what is agreeable to his own Nature and most behoouefull for his own Glory This is most certaine and of all the faithfull to bee receiued as an vndoubted verity that as God hath beene most wise and prudent before all beginnings in his counsels and decrees So he is and shall continue most powerfull euen for all eternity in performing and effecting of the same Wherfore since the election of euery one of Gods faithfull Children is a thing so certaine and so immutable that it can neuer change And since it is also prooued that euery one of the Elect in his due time may assure himselfe that he is elect it also followeth of necessity that he may in like sort assure himselfe of his continuance and perseuerance vnto the end Nay I adde further that hee ought to doe no lesse because that otherwise hee shall make God to be variable and vncertaine in his decrees and purposes as one wanting either wisdome sufficient before-hand to decree and purpose or power in time appoynted to performe his will in whom the Scripture hath taught vs to account both these namely his wisdome and power and also all other his essentiall properties to bee in the highest degree of all perfection yea beyond all measure and account The second reason is brought from the motiue cause of this election 2 Reason wholly and alone in Gods loue and in his glory For because of himselfe hee loued vs therefore he elected vs and because he would in this sort be glorified in vs he so decreed of vs. The causes are durable continuall and subiect to no change and how can then our election cease to be perpetuall Gods loue is limited with no time but whom he loueth he loueth with an euerlasting loue And when thinke you shall that time be euer found wherein God will not bee most carefull to performe that which he in wisdome findeth to bee most conuenient and behoouefull for his owne glory So that as sure as God can neuer cease to loue and neuer leaue to further his owne glory and honor so sure also and certain it is that they that are elect shall neuer cease to be elect for euer The third argument is brought from the care of Christ 3 Reason vnto whom wee are by an effectuall vocation knit and ioyned For he loseth none of those whom his Father giueth him Ioh. 17.12 Ioh. 10.28 neither shall any be euer able to take them out of his hands Seeing now that all the Elect are giuen vnto him for all that by a true and liuely faith are ingraffed in him are also his of which sort in time are all and euery the Elect and Chosen of God and seeing also that he so keepeth and preserueth them that hee loseth none neither shall any bee euer able to take them from him how can it euer be that they which are once in Christ should euer fall I meane finally fall away without recouery Neither let any man take exception against this mine assertion because of Iudas the Traytor for that it followeth Ioh. 17.12 But that son of perdition For this was not said because Iudas was elected in Gods decree vnto eternall life But Christ did therefore call him his because he had entertained him receiued him into the number of the Apostles appoynted him to preach the Gospell to heale diseases and to cast out deuils in the name of Christ as hee had done the other Apostles And in this and none other respect it is that Christ nameth him one of his but otherwise he calleth him the sonne of perdition And elsewhere Christ