spirituall neither are these fruits bare signes onely of our election and saluation but also manifest seales which by their plaine impression doe euidently assure vs thereof First God knoweth vs Ioh. 10.27 and then by the light of this knowledge communicated vnto vs he enligâ—neth our hearts with the true knowledge of himselfe as the sunne first lightneth the eyes and by this light we see the sunne it selfe And this Christ sheweth Ioh. 10.14 where first he saith he knows his sheepe and then he addeth that he is also known of them As if he should say whilst I know and acknowledge them for my sheepe hereby I bring to passe that they in like manner by the participation of this my light and knowledge doe acknowledge me for their true pastor If therefore we know and acknowledge God for our gracious God and louing father in Christ Ioh. 6.69 wee know and beleeue saith Peter c. it is a most certaine signe that he also by his foreknowledge doth know and acknowledg vs for his children but if we remaine in our ignorance without the knowledge of God and his sonne Christ we can gather no assurance of our election and saluation Ioh. 17.3 For this is eternall life to knowe thee to be the true God and him whom thou hast sent Iesus Christ Secondly God hath eternally loued vs in Christ Thou hast loued them Ier. 31. 3. with an euerlasting loue and hath expressed this his loue by sending his son and giuing him to death for vs Ioh. 3.16 1. Ioh. 4.9 Now this loue of God hath descended vpon vs whereby we loue him again and this is plainly shewed 1. Ioh. 4. 19. where it is said we loue God because he loued vs first and hence it is that the Apostle saith ver 7. that loue commeth of God because we can neither loue God nor our neighbour aright till his loue towards vs hauing shined vpon vs hath inflamed our hearts So also S. Paul saith Rom. 5.5 that the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs whereby loue towards God is begotten in vs. If therfore the loue of God be in our hearts we may be assured that it is made by the seale of his loue towards vs. And thus we haue heard of a second effect of the spirit which may put vs out of all doubt of Gods loue towards vs But for our further satisfaction let vs consider the speciall fruits of the spirit as he best knoweth that he hath life which feeleth it in himselfe so he best knoweth that he hath the spirit of God that feeleth the spirit working in him Now the fruits of the spirit are set downe Gal. 5.22.23 as followeth First loue respecteth both God and man And the loue which respecteth God sheweth it selfe in two things First when a mans heart is set and disposed to seeke the honour and glory of God in all things Secondly when a man by all meanes endeauours himselfe to please God in euery thing counting it a most miserable estate to liue in the displeasure of God by these two signes a man may know whether he loue God or no. Our loue to man is a fruite of this loue to God for God is to be loued for himselfe and man is loued for God This loue must be in deed and in truth 1. Ioh. 3.18 and is shewed in giuing and forgiuing as afterward shall more appeare Secondly ioy which is when a man is glad at the good of his neighbour as at his owne good and this is an especiall worke of the holy Ghost Rom. 12.15 Reioyce with them that reioyce This was the the practise of the neighbours of Zacharias and Elizabeth when Iohn Baptist was borne Luk. 1.58 And thus did the faithfull for the conuersion of the Gentiles Act. 11.18 Thirdly peace which is nothing else but concord which must be kept in an holy manner withall men both good and bad so farre foorth as can be Rom. 12. 18. The prophet Esay speaking of the Gospel saith c. 11.6 that the wolfe shall dwell with the lambe and the Leopard shal be with the kidde c. shewing hereby that in the estate of grace Christians howsoeuer by nature cruell shall become gentle and liue peaceable with all men yea with those that hate peace so farre forth as may stand with a good conscience Psal 120.7 Fourthly long suffering whose propertie is to keep the affection of anger in moderation and compasse It standeth in two points first when a man deferreth his anger and is hardly brought to it secondly when beeing angrie hee stayeth the whotnesse of that affection Colos 3.12.13 Fiftly gentlenesse whereby a man behaueth and sheweth himselfe friendly and courteous to euerie man Tit. 3.2 Sofâ— shewing all meekenesse to all men This gentlenesse stands in three points first to speake to euerie man friendly and louingly secondly to salute friendly and courteously thirdly to be readie vpon any occasion to giue reuerence and honour to euery man in his place Sixtly goodnesse which is when a man is ready to doe good and become seruiceable in his calling to all men at all times vpon all occasions as Iob 29.15.16 I was the eyes to the blind I was the feete to the lame I was a father vnto the weake c. Thus did Paul 1. Cor. 9.22 To the weake I became as weake that I may winne the weak I am made all things to all men c. The godly are trees of righteousnesse Isa 61.3 bearing fruite not for themselues but for others and therefore Paul saith By loue serue one an other Seuenthly faith or fidelity which standeth in these two duties first to make conscience of a lie and to speake euerie thing whereof we speake as we thinke it is and not to speake one thing and think an other secondly to keep and performe the promise which thou hast made beeing lawfull and good Eightly meekenesse which is a notable grace of God when a man prouoked by iniuries doth neither intend not enterprize the requitall of the same This meekenesse was in Dauid who when hee was cast out of his kingdome and scourged with the rayling of Shemei was not mooued vnto wrath but did Christianly beare his reuilings and did forbid any to hurt him 2. Sam. 16.10 The same vertue was in Moses Numb 12.3 of whom it is recorded that he was a verie meeke man aboue all the men that were vpon the earth And the like grace was in Paul Rom. 9.3 who notwithstanding the Iewes sought to kill him yet he wished to be separated from Christ for them Ninthly temperance whereby a man brideleth his appetite or lust in meate drinke or apparell 2. Pet. 1.6 this is a fruit of faith and Dan. 1.8.11 practised by Daniel Now to conclude where these fruites of the spirit are to be found there is also the spirit of God for as certainely as we knowe that there is fire because it easteth forth heate and
and valew and as it were set so high a price of Christ and his righteousnes that he accounts euen the most pretious things that are to be but as dunge in regard thereof This affection was notably in Paul Phil. 3.8 who did thinke all things but losse for the excellent knowledge fake of Christ Iesus c. And the same we reade to haue beene in Moses Heb. 11.24.25 who refused to bee called the sonne of Pharaohs daughter and chose rather to suffer aduersitie with the people of God c. Christ commendeth this affection to all that shall in time to come beleeue in him Luk. 14.26 If any man come to me and hate not his father and mother wife and children c. that is doth not preferre me before father and mother c. he cannot bee my disciple Which affection also is significantly expressed in the parable of the precious pearle Matth. 13.45 c. which when a man hath found he selleth all that hee hath to buy it what faith Christ Iesus to Martha Luk. 10.41.42 Martha Martha thou art cumbred about many things but this one thing is needefull Marie hath chosen the good part which shall neuer bee taken away from her so the men of this world are intangled with many things but this one thing is needfull aboue all things Matth. 6.33 seeke first the kingdome of God and his righteousnes The loue of Gods children to Christ is so firmely rooted in their hearts as that it is Cant. 8.6 strong as death which ouercommeth all things deepe as the graue which swalloweth all things yea such as we wil not depart with for any mony and such and so great as it is true that nothing can separate vs from the loue of God in Christ Rom. 8.38.39 Let vs then so loue Christ that it may bee as hot as the flame that whole floods of waters may not quench it and so strong that neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our anchor Christ Iesus but that we may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the vaile whether Christ our forerunner is for vs entred in Heb. 9.20 Now euerie man will say of himselfe that he is thus affected to Christ and that he more highly esteems the least droppe of his blood then all things in the world when as in truth such and so vehement are their naturall and earthly affections and so great their greedines to inioy the pleasures and profits of this life that the marriage of a wife or the triall of a yoake of oxen shall easily keepe them from Christ Matt. 22.5 Luk. 14.17 And are herein like the Israelites who liked better the onions flesh-pots of Egypt then the blessings of God in the land of promise Therefore that no man may deceiue himselfe this affecton may bee discerned by these signes 1. To loue and like a Christian man because he is a Christian for he that doth aright esteeme of Christ doth in like manner esteeme of the members of Christ to loue them as beeing Christs friends 1. Ioh. 3.14 such as are his members because they are so for this commandement haue we of God that he that loueth God should loue his brother also 1. Ioh. 4.21 he which loueth him which begat loueth him which is begotten 1. Ioh. 5.1 And Christ setteth downe a plentifull reward for a cup of cold water giuen to a distressed brother Matth. 10.41.42 Cap. 25.34 now who these brethren bee Christ sheweth to be such as doe the will of his father Matth. 12.50 so as it is not the affinitie in the flesh but the bond of the spirit that must vnite vs. If we loue good men because they are so it is a good signe wee doe much more loue God who is goodnes it selfe as if the father loue the schoolemaster for the sonnes sake it is a signe he loueth his sonne much more 1. Ioh. 3.10 He that loueth not his brother is not of God therefore he that loueth his brother is of God 1 Ioh. 3.18 Here is a double loue the one idle which consisteth onely in word and is proper to hypocrites and flatterers the other is actiue which sheweth it selfe in the affection and the worke and is proper to the godly Therefore the perfectest loue consisteth in the affection of the heart purified by faith in the testification of the tongue and in the performance of the worke And ver 19. there bee set downe two benefits of loue one that thereby we know that we are of the truth that is that we are no counterfeit Christians the other that herehence we shall perswade our hearts that is shall make our hearts secure of our adoption by faith Therefore to conclude 1. Ioh. 4.7 Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God Now the vndoubted signes of Christian charitie are two First giuing to those that want Secondly forgiuing those that offend 1. First it is the propertie of loue to be bountifull 1. Cor. 13.4 as to all so especially to those that are of the houshold of faith Gal. 6.10 On the other side hee that hath this worldly goods 1. Ioh. 3.17 and seeth his brother haue need shutteth vp his compassion from him how dwelleth the loue of God in him and consequently the loue of his brethren which is but a streame issuing from this fountaine To doe good and to distribute is a sacrifice wherewith God is well pleased Heb. 13.16 and the high way and beaten path to heauen 1. Tim. 6.18.19 for they that do good and be rich in good works and are readie to distribute and communicate doe lay vp in store for themselues a good foundation against the time to come that they may obtaine euerlasting life The Apostle also would this way trie and make experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want 2. Cor. 8.8 2. Secondly it is the propertie also of true loue to forgiue that is when we are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offred vs for loue is not prouoked to anger 1. Cor. 13. much lesse therefore to reuenge 1. Cor. 13.7 Loue suffereth all things it endureth all things nay it doth not onely not render euill for euill but it ouercommeth euill with goodnesse Rom. 12.19.21 leauing the reuenge vnto God and to his deputies vicegerents the Magistrates as we see in the examples of Christ Luk. 23.34 and of Steuen Act. 7.60 who praied for their persecutors whose example we are to imitate as Paul exhorteth Rom. 12.14 Blesse I say and curse not Naturally we are wolues lyons leopards c. Isa 11.6.7.8 like bruite beasts willing to offer all iniuries but impatient to suffer any as the Prouerb goeth wee
slippe backe and draw toward death we cannot therefore turne back but with danger to fall into euerlasting perdition Much like vnto him who flying from his enemies that pursue him in stead of sauing himselfe in some towne turneth backe towards them and so putteth himselfe into their hands We are not without many and mighty enemies that pursue vs and labour to make vs turne backe by offending God and these must wee fight against 1. Pet. 2.11 These enemies fight not against our goods to rob vs of them nor against our bodies to depriue them of life but against our soules to induce them to offend God and so to draw them into euerlasting damnation An example in Iob Cap. 1.1 who was a iust man c. and so walked in the way to heauen but Sathan would withstand him and therefore commenced warre against his soule hee seemes as if hee would haue fought against his goods in causing them to be taken away against his children in procuring their death and against his bodie in vexing it most cruelly yet was it properly the soule that hee assaulted Iob. 1.9.10.11 And he fought against it seeking by outward tribulation to induce the same by blaspheming to offend God If wee consider our owne weakenes to withstand our mighty enemies it may breed some cause of feare in vs but as God in old time commaunded Ioshua cap. 1.9 that hee should not feare the Canaanites and assured him that hee would be with him and that by ouercomming them he would bring his people into the land of promise so likewise let vs giue care vnto God that calleth vs to this battell with assurance that he will stand with vs and for vs to the ende that couragiously fighting vnder his banner against our enemies we may by his grace and power obtaine perfect victorie and consequently the possession of our celestiall countrie Secondly that wee turne neither to the right hand nor to the left By those that turne to the right hand wee vnderstand such as seeme to keepe Gods commandements yet not to glorifie him but either to glorifie themselues or to merit Prayer to God almes fasting and other like works are commendable and ordained of God to the end by them to walke towards heauen but such as doe them that they may be seene and praised of men doe turne to the right hand and depriue themselues of all reward in heauen because they receiue it vpon earth aforehand Math. 6.2.5.16 It is also astraying to the right hand when hauing receiued gifts of speaking the tongues of prophecying of knowing all secrets of faith c. 1. Cor. 13. the receiuers doe not vse them in loue Such likewise as in the old time among the Iewes did obserue the lawes and ordinances of God to the ende to merit did also stray to the right hand and turned out of the way of saluation Rom. 10.2 By those that turne to the left hand wee vnderstand such as doe thinke to come to heauen by the path of mens traditions and seruices or voluntarie deuotions not commaunded by God Coloss 2.21 as touch not tast not handle not c. And this Christ obiected to the Scribes and Pharises Matth. 15.8.9 Therefore because God hath taught vs the way wherein wee should walke to heauen let vs beware we turne not either to the right hand or to the left Thirdly that we stand not still in the way but goe forward and fructifie in good workes for such is the way to heauen that hee that goeth not forward slideth backward We nurse little children to the end they may grow great and wax strong and it were a wonder to see a little child continue as little and weake as at the birth euen so if we who being members of the Church of Christ and consequently entred into the path that leadeth to heauen and daily doe receiue the food of Gods word and sacraments should not increase in faith working by loue and amendement of life it were great ingratitude and vnexcusable obstinacy which should not escape vnpunished to stand stil in the way not to go forward The Apostle Paul although be had proceeded very far in this way thought it not his duty to surcease but the nearer he came to the marke the more he striueth towards it forgetting those things which be behind Phil. 3.14.15 And therevpon inferreth whosoeuer are perfect let them be thus minded Must those that are perfect be of this minde how much more behoueth it vs who are but of small growth in comparison to giue all diligence that we may increase and grow vp in grace 1. Thess 4.1 being prouoked also thereto by that exhortation of Saint Peter grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ 2. Pet. 3.18 If we rest contented with a little quantity of faith neuer labour after increase it is a shrewd presumption that such a faith is false and counterfeit For assoon as the seed of true faith is sowen in vs and hath taken roote it sprowteth vp vntill it come to full ripenes in which respect Christ compareth it to a graine of mustard seed which though it be one of the least seedes of the garden yet it groweth to a great tree Matth. 13.31.32 It is not possible that any who haue tasted of true faith and of those inestimable benefits which it assureth vs of should content themselues with a small pittance and neuer labour after more For who is it that hauing tasted and eaten a little bit of some delicious meates doth not with an hungring appetite desire more till he be filled and satisfied or who is it that hauing any weake title and assurance of some goodly inheritance doth not earnestly desire and vse all good and lawfull means whereby his title may be strengthened and his assurance confirmed So if any haue truly tasted of faith and the excellent benefits that accompany it which are assurance of Gods loue remission of sinnes peace of conscience and ioy in the holy Ghost they cannot content themselues with a little modicum and neuer hunger after more for can we imagin that we haue any finall title or true assurance of those vnspeakable ioyes of Gods kingdome if we neuer vse meanes to confirme our title and strengthen our assurance surely it is impossible To conclude Satan if he cannot make vs worse will labour to make vs not to be better nor to go forward in religion Hast thou not more zeale now then thou hadst when the gospel was first brought thee then feare least the spirit be much quenched wherefore as Sathan endeuoreth to make thee stand at a stay in christianity so let the spirit of God in thee striue for the contrary that he that is righteous may be more righteous Apoc. 22.11 For we may not be worse then the ground which by the raine is made more fruitfull nor then the hearbes which by the sunne are made more flourishing Hauing thus far Christian Reader perswaded
is meere formall customable but not conscionable Now then when the Lord by the ministerie of his word made effectuall by the inward operation of his spirit doth pull off the thicke skinne of carnall securitie from off the hearts of Gods children cause the scales of ignorance to fall from their eies so as they plainely discerne and feele this their dulnes drousinesse c. let them not be dismaied nor debarre their soules of that consolation which of right belongeth vnto them for flesh and blood doth not reueale this their corruption deadnesse and dulnesse in Gods seruice but the spirit of God which hath begunne alreadie to worke in them shewing them their corruptions and moouing them to an vnfained dislike of them and therfore they may assure themselues that he who hath begun this good worke in them will also bring it in his good time to perfection Phil. 6. onely as the Psalmist exhorteth let them carrie the Lords leasure waite vpon and trust in him and he shall comfort their hearts Senondly how a man may be assured of his Saluation A man may gather the knowledge of his owne faith and election and stand assured of his saluation by signes and testimonies in himselfe These testimonies are two the testimonie of Gods spirit and the testimonie of our spirit Rom. 8.16 First the testimonie of Gods spirit 1. Gods spirit beareth witnesse to our spirit that wee are the children of God Rom. 8.16 But the testimonie of the spirit is most certaine for the spirit cannot bee deceiued neither deceiue any for Rom. 8.15 the spirit of adoption expelleth all feare and where no feare is there loue is perfect 1. Ioh. 4.18 and where no feare is there is no painfulnesse and therefore neither doubtfulnesse nor mistrust Againe what more certaine truth can be imagined then that which the Spirit of God witnesseth to our spirit seeing all the conditions required as true witnesse do concurre in him in the highest degree which are knowledge truth and faithfulnesse Touching knowledge he is a God of knowledge 1. Sam. 2.3 who knoweth all things euen the eternall counsell and decree of God concerning our election 1. Cor. 2.10 The spirit searcheth all things euen the deepe things of God And this spirit doe we receiue v. 12. that wee may knowe the things that are giuen to vs of God as our election iustification adoption c. 2. Touching truth he is most true yea truth it selfe and in regard hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 as therefore touching his knowledge he cannot be deceiued so in respect of his truth he cannot deceiue 3. Touching faithfulnesse hee is most faithfull 1. Cor. 1.9 God saith the Apostle is faithfull by whom you are called 1. Thess 5.24 Faithfull is hee which hath called you especially in his word Psal 19.7 for his testimonie is sure and therefore he cannot erre neither will hee conceale the truth for any respect of persons and therefore whatsoeuer this al-knowing true and faithfull witnesse testifieth wee are vndoubtely to beleeeue as beeing most sure and certaine The ende why the holy Ghost comes into the heart as a witnesse of adoption is that the truth in this case hidden and therefore doubtfull might be cleared and made manifest Now if God himselfe haue appointed that a doubtfull truth among men shall bee confirmed and put out of doubt by the mouth of two or three witnesses it is absurd to thinke that the testimonie of God himselfe knowing all things and taking vpon him to be a witnesse should be doubtfull and coniecturall Hauing thus prooued that the testimonie which the spirit giueth is true and infallible next we are to speake that the spirit giueth testimony where three points are to be taught 1. First that hee doth testifie in the hearts and consciences of euery beleeuer that he is the Sonne of God as is proued Rom. 8.15.16 Gal. 4.6 Here first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubt of our election and saluation and Rom. 8.16 hee telleth vs that the spirit beareth witnesse to our spirits c. Now wee haue receiued not the spirit of the world but the spirit which is of God that we might know the things which are giuen to vs of God 1. Cor. 2.12 that is not onely his spirituall graces in this life as election faith iustification c. but also those excellent ioyes in Gods kingdome in the life to come of which also we haue some knowledge and tast by the illumination of the same spirit Rom. 5.2 and Cap. 14.17 Extraordinarie Reuelations are ceased and yet the holy Ghost in by the word reueales some things vnto men for which cause he is called truely the spirit of reuelation Eph. 3.5 Againe the holy Ghost giues testimonie by applying the promises of the remission of sinnes life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the ministerie of the word 2. Secondly the spirit of God doth not onely giue this bare testimonie that wee are elected and adopted and shall bee saued but also doth fully perswade vs hereof as beeing a thing most certaine and without question 1. Ioh. 3.24 Hereby we know that hee abideth in vs euen by the spirit which he hath giuen vs. And blessed Paul by the spirit of God was so stedfastly assured of Gods loue that hee was firmely perswaded that nothing could separate him from it Rom. 8.38.39 and prayed for the Ephesians Eph. 1.17.18 that God would giue them the spirit of wisedome and reuelation that the eies of their vnderstanding might be lightened that they might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints Gods spirit then doth throughly perswade the faithfull that they are elected and shall be saued but it doth not this at all times For when wee are like newe borne babes in Christ the motions of the spirit are but weake in vs and we are not as yet skilfull to discerne the heauenly language of the spirit Such as these are not said to haue no faith but to bee of little faith Matth. 8.27 All men in this naturall life haue their degrees to proceede in which they neuer change As first they bee children then afterward grow to a more vnderstanding which was euen true of Christ in this flesh Luk. 2.52 who is said to haue increased in wisedome and stature Euen so the spirituall birth is not perfect the first day but it hath as it were a childhood and we are babes to be fed with milke 1. Pet. 2.2 and then afterward we growe from faith to faith and from one degree of grace to another 2. Pet. 3.18 growe in grace and knowledge saith the Apostle Now as Paul saith 1. Cor. 13.11 when he was a child he vnderstood as a child but when he became a man hee put away
crowne of righteousnesse which the Lord the righteous Iudge shall giue vs at that day and not to vs onely but vnto all them also which loue his appearing Beware of profane Esaus speach what is this birth-right to me Gen. 25.32 No rather take vp Naboths answer to king Ahab who would haue gone beyond him for his patrimonie God forbid that I should sell the inheritance of my fathers 1. Kin. 21.3 God forbid that I should for this or that sinnefull pleasure this or that messe of pottage or trifling commoditie or whatsoeuer coine hauing Sathans superscription vpon it sell mine inheritance And thus much shal suffice to haue perswaded to expect and long after the blessing of eternall life Now to the assurance of the same life SECT II. Assurance of Saluation WE teach and professe that a Christian man may bee assured of his saluation which assurance is not such as whereby a man is meerely secure and made free from all doubting at any time but such as many times is assaulted and shaken with many difficulties feares and doubts which oftentimes doe much perplex the soules of such as bee faithfull as Psal 22.1 Dauid complaineth saying My God my God why hast thou forsaken me And Ionas Ion. 2.4 I am cast out of thy sight Now these feares and doubts arise not from the nature of faith but from the frailtie and corruption of our euill nature and from the weakenes of our faith In nature it selfe is a voluntarie shrinking and relinquishing of the comfort of faith thorough the seedes of vnbeleefe that originally are sowne in vs so that the ground of our owne hearts is euer and anon casting obiections and questions The effects of grace doe not alwaies appeare the same yea sometimes they seem to be quite ouerwhelmed with contrarie effects By these occasions it commeth to passe that the dayas of faith are like the dayes of the yeare whereof some are faire some foule so faith seemeth one while cast downe as it were to hell an other while to bee as it were in the courts of heauen Neither doth this sildome fall out but euen daily is there a change by turnes And this God doth to the intent that beeing in some sort for the time put from him wee may take the faster hold when wee returne againe that the tast of his loue may be the sweeter and our ioy thereof the greater when out of the floods of temptations we ariue vnto it But the true and proper worke of faith is to giue to the beleeuer a stedfast and vnmooueable assurance of the loue of God that he may fully enioy the comfort therof without interruption and let Therefore it is not the office of faith to cherish and maintaine such feares and doubts but to resist them to fight against them and so much as is possible to expell them and to driue them out And as a child afrighted runneth to the father looking for defence and helpe from him euen so in the midst of all feares and temptation faith is still running vnto God still importuning of him calling vpon him casting it selfe vpon him depending vpon his aide and expecting from him that things become otherwise then presently they are and sildome going so farre but that it seeth a glimpse at least of light in darkenesse of hope in despaire of comfort in distresse of life in death or if it loose the sight thereof it recouereth it soone againe Of all which wee see pregnant examples in the distresses and temptations of the Saints which for our instruction and comfort are recommended vnto vs in the word of God whereof many shall be set downe in the sequele of this discourse So then it is now manifest what manner of certaintie and assurance it is wee hold and teach that it is the propertie of true faith to guide this assurance and that our assurance is the greater by how much our faith is greater and the weakenes of our assurance the weaknes of our faith at the feeling whereof we must be humbled with sorrow to repentance and yet with confidence pray as the Apostles did Luk. 17.5.9 Lord increase our faith which faith that it may be strong must haue grace and meanes to grow yet happily it may seem weake to vs when it is strong to God The Papists are of an other minde teaching that no man can haue any certainty of his saluation without some speciall reuelation from God as they affirme of S. Paul Rom. 8.38 where they style our asurance a most damnable false illusion presumption Rhem. in Rom. 8. sect 9. And elsewhere teach that the heretiks vnhappy security presumption and faithles perswasion of their saluation for so they deride our assurance is not the faith of the Apostles but the faith of deuills Rhem. in 1. Cor. 9. sect 9. But our securitie of saluation is no vain presumption but an assurance grounded vpon the word and promise of God that thorough faith in Gods promises manifested by walking in the way that God hath appointed vs we shall vndoubtedly come to eternall life which certenly dependeth not vpon our will or workes as the Rhemists would haue it 2. Cor. 3. sect but vpon the promise of God confirmed to vs in Christ therefore we shall not misse of the performance of his promises which hee will vndoubtedly performe vnto all that truely beleeue in him for to doubt of saluation in respect of the promiser is indeed to denie that he is true in all his sayings And therfore though the godly be assaulted of their owne concupiscences and of Sathans temptations to doubt oftentimes of their saluation yet they must oppose the infalibilitie of Gods truth against such assaults and holding fast the promises of God assure themselues of the effect of them So then euery Christian man which is endued with faith and hope may and ought to be constantly assured that being iustified he shall be saued because the word of God and his promise to all that beleeue in him and in faith cal vpon him cannot faile but must be most certainely fulfilled When the disciples of Christ returned from preaching wherto he had sent thē and declared what wonders they had done the text saith they reioyced greatly but Christ said vnto them Luk. 10.20 reioyce not that the spirits are subdued vnto you but reioyce in this that your names are written in heauen whereby our Sauiour signifieth that they beleeued that their names were written in heauen why else should he bid them therein reioyce seeing none can reioyce in any felicitie who doth not enioy it or vndoubtedly beleeue it and we cannot neither do we reioyce in things either vnknowne vnbeleeued or vncertaine and if there be ioying and glorying it must therefore arise from certainty and assurance Rom. 5.2 we reioyce or glory vnder the hope of the glory of God because the hope of the things to come is as sure and certaine as the things already giuen Chrysost in Rom. homil 9. Paul
doth not teach vs so to reioyce as if there were no further dangers to be feared no further opposition to be expected no further temptation to be endured no further enemies to be resisted but importeth that there is much fighting and wrastling much care and sorrow many perplexities and troubles yet to be forecast and looked for we may not then be secure as if there were nothing any more to trouble vs but we may be secure and without doubt of an happy issue and deliuerance from all troubles and this is the hope that we reioyce in Therfore Saint Augustine saith vpon Psal 37. Ioy that thou art redeemed but yet not in reall effect as touching hope bee secure 2. Pet. 1.10 here the Apostle giueth vs counsell rather to giue diligence to make our calling and election sure by good workes but it were idle and vaine to vse diligence if the assurance of our election and vocation could not be attained vnto without any extraordinary reuelation And this place sheweth that the election of God which is most certaine in him and in it selfe is made known and certaine to vs by good works whervnto God hath appointed vs not that it is grounded vpon our will or workes which are good but vpon his gracious decree by which before the world was made he chose vs and in time called vs and hath giuen his spirit by which we are made not onely willing but most thankefully to embrace his grace and to know his fatherly loue towards vs for if by his spirit we know that God is our father as Paul teacheth Rom. 8.15.16 we know also that we are predestinate to his inheritance in Christ which knowledge is confirmed by the works of obedience which are the fruites of the spirit of adoption But if we cannot know it as the Papists say but onely hope with such hope as is vncertaine and may be confounded in vaine should the Apostle exhort vs to make our election sure by good works 2. Cor. 13.5 proue your selues whether you are in the faith examine your selues knowe you not your owne selues how that Iesus Christ is in you except ye be reprobates here the Apostle takes it for graunted that he which hath faith may know that he hath faith and sheweth that to prooue a mans selfe whether he be in the faith is to prooue whether Christ be in him because the faith of which he speaketh is that liuely faith wherby Christ dwelleth in our hearts And if Christ be in you saith Paul Rom. 8.10 the body is dead as touching sinne but the spirit is life for righteousnes sake which cannot be without repentance hope charity such other spirituall graces wherewith the spirit of Christ endueth them in whom Christ doth dwell He therefore that knoweth himselfe to be in the faith as the Apostle meaneth it knoweth Christ to be in himselfe he knoweth himselfe to be dead to sin and aliue to righteousnes and that he is not without repentance hope charitie and other vertues wrought in him by the spirit of Christ and consequently he knoweth and is assured of his election and saluation for faith is the faith of Gods elect Tit. 1.1 and Act. 13.48 so many beleeued as were ordained to saluation Rom. 8.38 I am perswaded that neither death not life c. therefore the Apostle was fully perswaded of his saluation in Christ otherwise to speake as if the Apostle were in doubt is a blasphemous vntruth for in many places he protesteth his assured hope and confidence as Philip. 1.23 desiring to be loosed and to be with Christ here he doubteth not but after his dissolution to be with Christ We haue the like confidēce notably expressed 2. Tim. 4.8 Henceforth is laid vp for mee the crowne of righteousnesse which the Lord the righteous iudge shal giue me at that day c. this particle for me is the speech and language of faith So the Virgin Mary doth call Christ her Sauiour Luk. 1.47 and the theefe vpon the crosse said Lord remember mee c. Cap. 23.43 The like also Paul saith Gal. 2.20 that Christ gaue himselfe for me and in that it is repeated againe it sheweth the strength of his confidence Neither is this any singular priuiledge and prerogatiue in Paul but it is the common confidence of all the faithful Eph. 3.12 by whom we haue boldnes and entrance with confidence by faith in him here the Apostle speaketh not only as a teacher of the Church as an Apostle as a man of experience in which respect we ought to giue him credit but he ioyneth himselfe with many others as if he should say we haue boldnes meaning the rest of the Apostles the Ministers and all the faithful When a word is confirmed by the mouth of two or three witnesses we ought to giue credit but hauing here so great a cloud of witnesses we ought to beleeue it without all gaine-saying that a man may be assured of his saluation for entranae with boldnes is a fruit of iustification Rom. 5.1.2 1. Ioh. 3.14 We know we are translated from death to life that is to say we are free from death the wrath of God sinne and damnation translated vnto the fauour of God righteousnes and eternall life The certaine vnfallible and vndoubted assurance thereof is expressed by the verbe of the tense fully past for he doth not say we know that we shal passe but that we haue passed from death to life The like place is Ioh. 5.24 shall not come into condemnation but hath passed from death to life and againe Eph. 2.6 hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus 1. Ioh. 5.19 we know that we are of God therefore we may be assured of the fauour of God and that we are in the state of grace The Apostle speaketh not in the third or second person but in the first person wee know putting himselfe in the number now the Apostle was sure hee had the spirit of God for if the Apostles Paul and Iohn could pronounce certainely of others 1. Ioh. 2.14 that they knew the Father that they were strong and the word of God did abide in them and that they had ouercome the wicked and blessed Paul 1. Thes 4.8 of the Thessalonians that God had giuen vnto them his holy spirit as also 2. Thess 2.13 that God had chosen them to saluation much more were they certaine of themselues 1. Ioh. 5.10 he that beleeueth in the sonne of God hath the witnes in himselfe Saint Iohn penned his first Epistle that he might shew vnto the Church of God a way how they might ordinarily and fully be assured of the loue of God of eternal life and therefore he affoards vs many pregnant testimonies for this purpose Ioh. 2.3 Hereby wee know that we haue knowne him if we keepe his commandements v. 5. he that hath his word in him is the loue of God perfect indeed hereby we know that
we are in him 1. Ioh. 3.10 in this are the children of God knowne and the children of the deuill whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother c. 4.13 hereby we knowe that we dwell in him and he in vs because he hath giuen vs of his spirit Cap. 5.1 whosoeuer beleeueth that Iesus is the Christ is borne of God Now this knowledge here spoken of is not coniecturall but infallible as 1. Ioh. 1.4 these things write we vnto you that your ioy may be full now it is but an vncertaine ioy that riseth vpon coniecturall knowledge Againe this knowledge brings forth confidence and boldnesse euen before God 1. Ioh. 3.21 If our heart condemne vs not then haue we boldnesse toward God and therefore it cannot but include an infallible knowledge as further appeareth Cap. 4.16 where the Apostle saith We haue knowne and beleeued the loue that God hath in vs. If I bee demaunded whether I know how long I may be assured I must tell you that my assured trust and confidence is that God will neuer forsake the worke which hee hath begun because he hath said Rom. 9.33 that he that beleeueth in Christ shall neuer be confounded or ashamed that is his hope shal not be deceiued And Christ hath taught me Ioh. 10.28 that his sheep which heare his voice of which I am one shall neuer perish but that he will giue vnto them eternall life And howsoeuer I know that the wickednesse and the corâ—…tion of mine owne heart is such that beeing left vnto my selfe I should soone fall away from God yet I looke vnto that promise that God hath made to all his faithfull seruants Ier. 3 〈…〉 I will put my feare into their hearts â—…y shall not depart from me resting myâ—…e not only in this that I haue apprehended Christ Phil. 3.12 but much more in that that he hath apprehended me not onely in this that I know God but much more in this that I am knowne of God Gal. 4.9 And because the gifts and calling of God are without repentance Rom. 11.29 therefore I rest vndoubted that if I liue I shall liue vnto the Lord and if I die I shall die vnto the Lord and whether I liue or die I am the Lords Rom. 14.8 neither shall any thing seperate mee from the loue of God which is in Christ Iesus our Lord cap. 8.39 Lastly to answer that Popish out-crie wherein they charge vs that our assurance of saluation grounded vpon the promise of God is a vaine and faithlesse presumption We say that to hope for saluation as they doe by vertue of our owne doings is a wicked and damnable presumption but our presumption which groweth of faith is a commendable presumption as Amb. de Sacr. lib. 5. c. 4. saith It is a good presumption to presume not vpon thine owne worke 〈◊〉 vpon the grace of Christ Such a 〈…〉 tion August in Psal 88. teacheth saying Whatsoeuer there is about thee or in thee to presume of cast it from thee and let God be thy whole presumption or presume wholly vpon God namely in that sort Ambr. teacheth by occasion of Dauids words Psal 119.116 Receiue me according to thy word It were a matter of intollerable presumption saith he to say to God Receiue me but that hee addeth the promise of God as if he should say thou hast caused vs to presume we chalenge thee vpon thine owne bond This is the presumption of true faith whereby we withdraw our eies from our selues and cast them wholly vpon God assuredly beleeuing that we shall receiue because we beleeue in him that promiseth Wherefore Greg. magn in Ezeck homil 22. saith by presuming of grace and life the righteous sing of that iudgement which all the vnrighteous are afraid of So then there is a godly presumption of saluation and of eternall life which because it cannot arise of any sufficiencie of our workes must necessarily be grounded vpon faith alone whâ—… yet notwithstanding faith receiueth comfort and strength by the good fruites and effects of grace in the feare and loue of God in faithfull care and conscience of dutie towards God and men because albeit of themselues they cannot be presumed of yet beeing fruites of faith euen in their beginnings and imperfections they are tokens of Gods secret election and foreshewings of future happines as saith Bernard lib. de gra libero arbitrio Occultae predestinationis indicia futurae foelicitatis praesagia Here we are to meete with two great and dangerous temptations the one suggested by Sathan the other proceeding from our owne corruption The first temptation Sathan will say that wee haue no faith and therefore that we haue no interest in Christ and consequently can haue no asrance of saluation To whom we may answer that our beleeuing dependeth not vpon his testimonie it is enough that we our selues do know and feele by the grace of God that we do beleeue though some men falsly perswade themselues that they beleeue yet hee that hath true faith indeede knowes that hee hath true faith euen as certenly as hee that vnderstands knowes that he vnderstandeth as 2. Cor. 13.5 Know ye not your own selues how that Iesus Christ is in you except yee bee reprobates or vnapprooueable where the Apostle giueth them to vnderstand that all which beleeue haue the spirit of discerning to know certenly that they doe beleeue So Paul speakes of himselfe 2. Tim. 1.12 I know whome I haue beleeued and to like purpose is that 1. Ioh. 3.24 By this wee knowe that hee dwells in vs euen by the spirit which he hath giuen vs where he maketh no question of it but that hee which hath the spirit knoweth that he hath the same So then such as haue receiued the gift of true faith haue also an other gift of discerning whereby they see and know their owne faith But as for the deuill wee doe the rather perswade our selues of faith because he saith we beleeue not knowing Ioh. 8.44 that he is a lyar and the father thereof Now he that was neither ashamed nor afraid to charge God himselfe with vntruth Gen. 3.4 will make lesse scruple to deale falsly with men and that therefore we vtterly reiect his witnesse as the witnesse of a notorious and treacherous deceiuer vnworthy all credit and whom wee cannot beleeue though he speake truth without danger For which cause he was so oftentimes silenced by Christ and his Apostles euen then when after his deceiueable manner he bare witnesse vnto the truth as Mark. 1.24.25 when the deuill said to Christ I know thee what thou art euen that holy one of God Iesus rebuked him saying hold thy peace And when the spirit said Act. 16.17.18 these are the seruants of the most high God c. Paul beeing greiued said to the spirit I command thee in the name of Iesus Christ that thou come out of her The second temption I cannot feele in my selfe any good
faith by the author and finisher of our faith Heb. 12.2 To this effect maketh excellently that worthie speach of Christ Matth. 11.12 saying that the violent take the kingdom of heauen by force that is the true Israelites though they endure bitter conflicts yet by faith hold fast God apprehēded in his word and through the same faith and patience obtaine the promises Heb. 6.12 To conclude therefore we are not to build our assurance vpon our owne sense and feeling but vpon Gods vnchangable and gratious promises made vnto vs in Christ Iesus And if at any time our sense and feeling telleth one thing that is that God hath withdrawen his loue from vs Ps 77.7.8.9 and forsaken vs Esa 54.7 and the word of God assure vs of an other thing that is that God will neuer forsake vs Heb. 13.5 but continue his loue vnto vs vnto the end Esa 49.8 wee are not to trust our owne feeling but vnto Gods promise for otherwise what doe wee else but preferre our deceiuing sense before Gods infallible truth and make God a lier because we beleeue not the truth of his written promise 1. Ioh. 5.10 After that we haue attained to faith and haue felt some effectuall working of Gods spirit in vs commonly in many of Gods children succeede not long after some deadnes and dulnes and they think in themselues that they haue lost the spirit of God as we haue before shewed Here we are to search the cause whether it be for some sinne committed or for some present duty not practised for leauing and neglecting the meanes of our saluation or for for some sinne not repented of or for not vsing the meanes of saluation vprightly To which purpose the Lord commandeth vs to take knowledge of our sinnes Ier. 3.13 and to remember from whence we are fallen Apoc. 2.5 The meanes to attaine to a sight of sinne is a diligent examination of a mans own selfe Lament 3.40 and Dauid giueth the same counsell to Sauls courtiers Psal 4.4 examine your hearts This examination must be made principally by the law of God and namely by the ten Commandements which ransaketh the heart to the very quick Rom. 3.20 for by the law commeth the knowledge of sin this was the meanes of Pauls better knowledge of himselfe Rom. 7.7 I knew not sinne but by the law And as this comparing the life with the law of God made the vnbeleeuer 1. Cor. 14.24.25 to fall downe on his face and to worship God and the Psalmist being a man after Gods owne heart to say Psal 130.3 if thou O Lord straitly markest iniquities who shall stand and therefore to begge of God saying Psal 143.2 O Lord enter not into iudgement with thy seruant for in thy sight shall none that liue be iustified So will it be the meanes to worke in vs a sight of our sin and to repent of the same as we haue example Acts. 2.37 who vpon Peters sermon being pricked in their hearts said Men and brethren what shal we doe To whom Peter prescribed the remedie ver 38. requiring them to amend their liues Thus by his repentance did Dauid recouer Psal 52.5 and thus Peter recouered weeping bitterly after the Lord looked vpon him Luk. 22.61.62 for if we repent God will forgiue Ier. 18.8 who after he hath spoyled vs will heale vs and hauing wounded vs will bind vs vp Heb. 6.1 for he came to seeke and to saue that which was lost Luc. 19.10 and he came not to call the righteous but the sinners vnto repentance Math. 9.13 to whom he promiseth ease and comfort Cap. 11.28 To him therfore let vs pray and say Hos 14.3 Take away all iniquity and receiue vs graciously so will we render the calues of our lippes Another remedie to recouer and stay vs in this distresse that we sinke not into the gulfe of destruction is in calling to our remembrance the times past in which we haue enioyed the loue mercie and goodnes of God and in which we in token of thankfullnes haue glorified God by a iust holy and sober conuersation Dauid being grieuously afflicted could not receiue in his soule any true comfort Psal 77.3.4 for howsoeuer he did thinke vpon the Lord yet he was still troubled what helpe did he then finde in this his present distresse he tells vs ver 5.6 that he considered the dayes of old and the yeares of auncient times he communed with his owne heart and his spirit searched diligently he remembred the workes of the Lord and his wonders of old Iob apprehending and conceuing of God as of his enemy in respect of his present sense and feeling and being moued by his freinds to doubt of his grace which he had receiued and also to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the midst of all these greiuous temptations by calling to his remembrance his fruits of faith works of sanctification which he had discerned in himselfe informer times Iob. 31.1 c. Thus we see that the faithfull feare for a time but they gather their spirits againe and recouer warm'th at the sun-shine of Gods mercies their feete were almost gone Psal 73.2 but not altogether they went into the sanctuary of the Lord ver 17. a proppe to keep them vp at length they confesse against themselues This is my infirmitie they reprooue themselues for their diffidence and howsoeuer they say in their hast that all men are liars and perhaps God himselfe not true yet by leasure they repent it and remembring Gods mercies receiue comfort Psal 119.52 The Apostle doth pithily expresse my meaning 2. Cor. 4.8 Staggering but not wholy sticking Ionah was a prisoner in a strange dungeon without light without companie without comfort in a whales belly where he accounteth himselfe as cast out of Gods sight Ion. 2.4 saying I am cast away out of thy sight but behold presently hee giueth the checke to himselfe hee recouereth in the instant when hee was in the pits mouth readie to sinke eternally and said that he would looke againe towards the Lords holy Temple This then is the fruit of beleeuing and calling to remembrance the sweete mercies of our Sauiour that in the day of sorest triall it is able to keepe vs vpright who else should fall down groueling vnto death This dulnesse and deadnes and doubtfulnesse is commonly incident vnto Gods children beeing at the same time in the estate of grace and is a part of that inbred corruption and fleshly old man which before our calling wholly possessed and ouerruled vs and after also beareth some sway in vs euen when wee are regenerate till with all other corruptions we lay this aside also by death But worldly and carnall men do neuer discerne how dull and drowsie they are in Gods seruice nor feele the huge masse of inbred corruption but fondly flatter thēselues imagining that they are in exceeding good case and verie deuout in Gods seruice which indeede as they performe it
fro among men when the seale is put to them are made out of question so the promises of God propounded generally to all are said by the spirit of God to be sealed in the heart of euery particular beleeuer which signifies that he giueth vnto them euident assurance that the promise of life belongs vnto them Secondly the spirit is called an earnest or pledge 2. Cor. 1.22 Cap. 5.5 for as in a bargaine when part of the price is payed in earnest then assurance is made that men wil pay the whole so when the child of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ he is put in good hope and is alreadie put in good assurance fully to enioy eternall life God doth neuer take his earnest backe againe because it is so the earnest of our inheritance Eph. 1.13 vntill the redemption of possession as that it is an earnest also that in the meane time God stablisheth vs in Christ 2. Cor. 1.21.22 and that he hath created vs euen for this thing namely to cloth vs with immortality and eternall life at the last So then let not the tempter draw vs to wauer and doubt but let vs boldly with the Apostle say 2. Tim. 1.12 we know whom wee haue beleeued Touching the testimonie of the spirit three questions may be demanded First whether a man may be assured that he hath Gods spirit Secondly how a man may discerne betweene the illusion of the deuill and the testimonie of the spirit Thirdly by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption First whether a man may be assured that he hath the spirit of God This point is already glaunced at in the words immediatly going before and now for the better satisfaction of our hearts shal be through Gods gracious assistance further declared namely that a man hauing the spirit of God may know that he hath it 1. Thes 8.19 Quench not the spirit Here the Apostle giueth vs to vnderstand that the spirit in some respect is like vnto fire it will burne vp and consume things that may bee burned and consumed as stubble straw stickes c. Secondly it doth purge and purifie those things which can abide to be purgged Thirdly it giueth light euen in the most dimme and darke places Fourthly it giueth heat and doth as it were put life into those things which are capable of life For whilst a man is frozen and starued with cold he is maimed and as it were without life but being brought to the fire he is hot reuiued cheered and then becommeth actiue nimble these are the properties of fire and these doe in some manner resemble and shadow out vnto vs the workes and effects of the spirit When the spirit of God feazeth vpon a man and entreth into his soule then it beginneth to burne and consume in him euill affections noysome lusts and such other stubble as is in man Secondly it doth purge vs from grosse sinnes and daily more and more doth purifie vs that we may be cleane and holy vessels and temples for him to rest and dwell in Thirdly it is a shining light euer burning and giueth light to vs in that way which we haue to walke in Fourthly it doth set vs on heat and inflameth vs with a zeale of Gods glorie a care of our duty and with a loue of all mankind yea withall it putteth life and lust into vs to walke in that good way in which it doth lead vs and to doe all those good works which may glorifie God or be commodious vnto men Now as truly and as certainly as wee may say that there is fire when we see straw and such like things consumed or gold or siluer finely purged out or great light in darke places or great heat in bodies that were benummed before euen so truly and certainly we may say and perswade our selues that the spirit of God is in vs when wee see our corruption consumed our soules purged from the drosse of sinne our hearts enlightened and made hotte in walking and working according to that light So then if the spirit of God be a fire that inflameth our cold frozen hearts with a zeale of Gods glorie and loue of our brethren Matth. 3.11 Act. 2.3 how can the fire that is caried in our breasts be hidden from vs The spirit of God is an earnest 2. Cor. 1.22 and who receiuing an earnest cannot know whether he hath receiued it or no for otherwise how can it assure vs of our bargain if of it selfe wee haue no assurance it is a pledge of Gods loue and of our saluation and who hauing a pawne in his custodie cannot know that he possesseth it It is a heauenly light Eph. 1.17.18 which doth illuminate our vnderstandings which were blind and ignorant in the knowledge of Gods truth and who cannot discerne betweene blindnes and sight light and darknes It is water which purgeth vs from our corruptions Isa 44.3 Ezech. 26.9 and who that is thus washed and clensed can doubt that this water hath touched him It is a precious oyle 1. Ioh. 2.20.27 which mollifieth our hard stonie hearts and maketh them pliable to Gods will which before were so stiffe obdurate that they would rather haue broken then bowed to obedience it suppleth also our stiffe ioynts and maketh them actiue and nimble in the works of holines and righteousnes and who finding these strange alterations in himselfe may not be assured that he is anoynted with this oyle And thus it is manifest that we may be assured that we haue Gods spirit But if through frailty we haue fallen for who is he that falleth not how may we know then that we still retaine the spirit of God To this end let vs search our hearts and try them by these Rules namely First by our liking and misliking of sin for if after our fall we hold our former hatred of sinne and the oftner we fall the more through and deadly hatred we conceiue against sin vndoubtedly that frailty hath not as yet depriued vs of the spirit Seccondly by our sorrow for so long as our sorrow increaseth for our sinnes it cannot be thought that sin and the flesh haue ouercome and vtterly quenched the spirit in vs. Thirdly by our care for if we grow in a godly care both how we may be able to wage battel against sinne in the plaine and how we may preuent sinne in all his pollices we haue a further assurance that sinne although it be great hath not hethereto preuailed against those few and small graces which the good spirit of God hath bestowed vpon vs. Againe by our care If thou be carefull to redeeme that which by thy fall thou hast lost and hast a care to run so much faster forward by how much more thou hast beene letted by thy fall then it doth appeare that the spirit is in thee yea it