our Sauiour Christ Mat. 5.11 12. saying Blessed are yee when men reuile you and persecute you and say all manner of euill against you for my sake falsely Reioyce and be glad for great is your reward in Heauen Of this is that of Iames to be vnderstood Iam. 1.2 when he exhorteth the brethren to account it an exceeding ioy when they fall into diuers temptations For it cannot bee but that they that are possessed with that former ioy in the promises of grace vnder hope of glory but that they should also triumph and reioyce in afflictions that besall vnto them for Iesus sake Hereupon it is that the Apostles being beaten and scourged are said to depart Act. 5.41 reioycing that they were accounted worthy to suffer rebuke for the name of Christ Thus also the Martyrs of God are said to account it a crowne of glory euen their death and martyrdome which they indured in the cause of Christ To this doing no doubt they were stirred and moued because as Paul speaketh they did know certainly and beleeue that those momentany and light afflictions doe cause a more excellent and eternall weight of glory Or else because they are fully instructed and taught in the true vse and fruit of their afflictions Ro. 5.3 4 5. and doe know that tribulations bring forth patience and patience experience and experience hope and hope maketh not ashamed But it is far otherwise with the hypocrites For their time or rather vntimely faith in stead of triumphing and reioycing as one finding fit matter whereon to worke doth waste and melt away at the heate of these tribulations euen as the snow before the Sunne Well it may appeare to flourish awhile in time of peace and to shoote out the blade but when the parching sunne of afflictions doth shew forth his beames when the time of persecutions the time of tryall is come it then falleth and withereth away as though it neuer had beene For howsoeuer they seeme to approoue and like well of Religion yet doe they not delight in this Iewell that will cost so deare as eyther goods or life and therfore doe vtterly fall and shrinke away from it seeing it cannot be had held without such trouble and disquiet And that thou mayst the better know and discerne the true reioycing from the counterfet ioy of hypocrites I would wish thee to consider well of the Apostles words before recited out of Romanes 5.3 4 5. Ro. 5.3 4 5. where the Apostle doth maruellously illustrate the same First by certaine effects which proceed therefrom one vpon anothere by degrees and secondly from the speciall cause thereof The effects are First Patience which consisteth in quiet suffering and abiding the Lords corrections without any repining murmuring or grudging against the Lord for the same Secondly experience which is that assurance of Gods care and fauour towards them in their afflictions who although hee hath laid the same vpon them yet he will sustaine and vphold them so that they shall not shrinke or fall vnder this heauy burthen of tribulations and that the Lord in his good time for a testimonie of his loue will deliuer them Thirdly from these ariseth hope that hauing had experience of Gods loue heretofore in deliuering of them they are thereby also put in hope that his louing care ouer them is not now ended but shall still be continued towards them And fourthly this hope bringeth forth a boldnes to persist in confidence and still to depend vpon him without shame as knowing assuredly that in time conuenient hee will not faile them Secondly the cause or foundation whereupon this triumphant reioycing accompanied with these effects is grounded is the loue of God spred in their hearts because their hearts and soules finde and feele the loue of God to be so great and exceeding towards them in Christ Iesus that they are thereby perswaded that whatsoeuer he doth permit and suffer to befall them shall by Gods working turne to their great good and benefit Strengthening themselues with this reason of the Apostle elsewhere alledged That seeing GOD hath not spared his owne Sonne Rom. 8.32 but gaue him for vs all to death how shall hee not with him giue vs all things also For in this sort and after this order by this fruitfull meditation of grace in Christ and in his death and Passion is that same sheading and spreading abroad of Gods loue towards his children performed And therefore the Apostle euen immediately vpon the same annexeth the remembrance of the Passion of our Sauiour Rom. 5 6. For Christ saith hee when we were of no strength at his time dyed for the vngodly The fift effect of Faith The fift effect of Faith whereby as a marke thereof it is to bee knowne is loue not that loue before spoken of for that was in regard of vs a passiue loue beeing the Loue God whereby hee loueth vs. But this loue whereof wee now speake is actiue in regard of our selues euen that loue which we extend to others Gal. 5.6 for faith worketh by loue so that if thou hast a liuing and a working Faith thou shalt also haue a loue attending on it for else it cannot worke at all Now this loue in regard of the double obiect is found to bee of two sorts that is the loue which wee owe vnto God principally and aboue all and secondly the loue which we owe ought to beare towards our neighbour And these two kindes of loue although they greatly differ the one from the other yet they are alwayes so linked and inseparably coupled and tyed together that they cannot in any wise bee parted or seuered the one from the other For how can he saith Iohn 1. Ioh. 4.20 that loueth not his brother whom he hath seene loue God whom hee hath not seene And againe this commandement haue wee of him that hee which loueth God should loue his brother also And therefore the same Apostle in the same Epistle maketh the one to bee a signe and token vvhereby a man may know if hee haue the other In this we know saith Iohn that we loue the children of God 1. Ioh. 5.2 when we loue God and keepe his Commandements Hereupon now it may bee very well concluded that if thy faith bee true and liuely thou shalt easily finde these two kindes of loue to bee in thee the loue of GOD and the loue of thy Christian brethren My meaning is that thou wilt haue a Christian care so farre forth as thou shalt bee enabled by the Spirit of God 1. Ioh. 5.3 to performe and doe the will of God For this is the loue of God saith Iohn that we keepe his commandements And also wilt bee carefull ready and willing to thy power to performe and doe the duties of loue and charitie vnto thy Christian brother in helping cherishing counselling and comforting of him to thy power in matters concerning both the good
keep them from the sight and knowledge of men but in regard of God and in consideration of the filthinesse of the sin it selfe and so become as men daunted in themselues that euer they were so vngracious to commit such filthines and iniquitie whereby their so gracious a GOD should be offended And with this also a free confession and acknowledgement of the same their sinne vnto God nothing diminishing or abating but truely confessing the hainousnes thereof The third Marke following vpon this Marke 3. is that great feare to offend which is also to be found in such as bee truely penitent Of the which feare wee may reade in the Apostles second Epistle to the Corinthians Chap. 7. 2. Cor. 7. This godly sorrow saith the Apostle what feare hath it brought forth So that he that is truely repentant shall easily finde in himselfe this feare and dread to sinne againe as hee had done before-time And this feare is most seen and discerned by that godly care that still attends vpon it Which is an intentiue respect and watchfulnesse ouer our wayes lest at any time we should offend Hereupon it is that Dauid affirmeth of himselfe saying Psal 119. I haue considered my wayes and turned my feete vnto thy Testimonies And againe I thought I will take heed vnto my wayes Psal 39. that I sinne not with my tongue And Iob to note this care to be in him saith that hee made a couenant with his eyes Ioh 31. And therefore it is that the Apostle counselleth that wee should walke circumspectly that is carefully in all our wayes lest wee doe offend But yet here is to be obserued first that this care to liue vprightly in him that is now in the worke of Regeneration is not in execution in respect of the time passed but in intention in respect of the time to come in that hee hath in him a resolute intent euen from the heart hereafter to haue a care and respect vnto himselfe lest at any time he should offend howsoeuer heretofore he hath vsed and demeaned himselfe Secondly that euen in him also that hath had in him manifest fruits of Repentance and is throughly called and regenerated this care is often smothered and decayed sometime for a shorter and sometime for a longer season as hereafter shall appeare The fourth signe and Marke Marke 4. is a loue and affection vnto righteousnes wherein we are to note that as that godly hatred wherof we haue before intreated is said to be because of sinne and because that sinne was an offence to God So the loue of righteousnes is partly for that it is true righteousnes indeed and partly because they know assuredly that it is a thing both pleasant and acceptable in the sight of God Wherein we may note a difference also betwixt the true repentant person and the hypocrite For the hypocrites haue also a certaine shew of loue affection vnto righteousnes but farre vnlike the former insomuch as we shall often see them very hotly to contend striue in defence of godlinesse and oftentimes they will appeare to be so zealous in behalfe of godlines that they will be ready to sustaine dangers for it If sinne be to be punished they will bee therein very forward as appeareth in the Iewes and amongst them chiefely in the Pharises men appearing outwardly very hot and zealous not onely for the Ceremoniall but also for the Moral Law of Moses In giuing almes they are bountifull In praying very deuout in fasting very religious and holy There is no godly exercise of Christians to be vsed wherein they would be found inferiour to any Yea euen Iudas that Traytor pretended a care to the good of the poore accounting that precious oyntment when it was powred on his Master to be spent in waste and would that it had been sold and giuen to the poore Iohn 12. But as Iohn the Apostle testiiieth of Iudas that he spake that not that hee cared for the poore but because hee was a Thiefe and bare the bagge So may I say of these men they loue vertue not because it is vertue they loue godlinesse not because it is godlinesse they loue godly exercises not because they are godly exercises and such as God hath commanded and approued but their loue is grounded vpon some other external causes as worldly profits pleasures friends feare of danger respect to please some person care to purchase and get the praise and commendation of men rather then of God and such like or else because they see that thus a meane is as it were purchased whereby they may the better couer and conceale their sinnes hide from men their vniust and wicked life And thus they louing not godlinesse for it selfe but for these respects may iustly be said to loue these things rather then to haue any loue and affection vnto goodnes But it is farre nay cleane contrary in the true seruant of the Lord as hath beene though somewhat briefly touched before CHAP. XIII Of the application of the former things to the comfont of the sorrowfull soule NOw to the end that some fruit may grow to the distressed parties of these things thus vttered I think it expedient to make some neerer and more speciall application thereof and in that doing by the way to meet with and remoue such obiections as are pretended against the former doctrine that so the sorrowfull soule may receiue the greater and the speedier consolation and comfort Many and subtill also are the shifts which Satan vseth to disgrace and discredit the Truth of the Gospell and if it did lie in his power by that meanes vtterly to hinder the course and proceedings of the same As hee hath in all ages euen from the beginning shewed himselfe a Serpent of great subtilty in this behalfe so not forgetfull of his own nature hee is bold euen heere to shew himselfe accordingly and so worketh oftentimes nay too too oft and that in many that although the doctrine vttered be neuer so plaine neuer so profitable yet he so handleth the matter that either none or very small prdfit shall be taken therof nay he so compasseth the matter that of that whereof man should reap profit to his consolation be causeth them to gather poison to their vtter desolation And to the furtherance of this his purpose against this doctrine hee heere frameth a dangerous obiection in manner as followeth Obiect I confesse saith the person in soule distressed that the doctrin which you haue deliuered concerning faith concerning repentance is true indeed your discourse thereof is good godly But yet you your selfe do know I neede not to declare it vnto you that this your discourse of these two points is a further and greater breach vnto my soule for by all this which you haue at large so deliuered I do perceiue and find in my selfe a great and a maruellous defect I see that I am not truly and indeed repentant
so violently rush vpon him oftentimes that they doe as it were altogether frustrate and make void the former doctrine concerning the seuerall effects of Faith Into the handling of the which particulars I would now haue entred but that a more full and further handling thereof appertaineth more properly vnto the next generall assault which is the weaknesse of Repentance vnto vvhich place I am purposed to reserue them CHAP. VIII Of another person troubled with the doubt of Faith THe next Person troubled with the doubt of faith A Regenerate person troubled with the doubt of Faith is hee that is already renued passed the wombe of his new birth and hath already receiued at one time or other some euident witnes and good assurance of the Spirit that hee is the Child of God and one of the number of Gods elected but the force and influences of his flâ—sh hauing recourse back againe with him the same assurance for the time seemeth to be cancelled and cleane razed out And he feeleth not the ioy and comfort of the Spirit so farre and in such measure as at other former times and therefore hee beginneth greatly to doubt of his estate not so much whether he had a faith or not as whether his faith was a true faith or onely temporary and for a time and such an one as is incident to the very Reprobates and Castawayes Vpon which doubtfulnesse there doth arise oftentimes in him many strong and grieuous conflicts and that so much the rather because that the sorrowfull soule being not well instructed or at the least not well remembring the nature of faith and the difference of true faith from that which is onely fained temporarie dead and hypocriticall And withall being too too ready inclined to suspect euer the worst that may be of it selfe turneth euery motion of the flesh and infirmitie of nature to bee so many Reasons to driue him forward to despaire Against this euil therefore we are to vse these remedies First the man which doubteth in this manner of his faith Meanes of comfort and the truth thereof is to consider and call to minde to his comfort this one propertie which is incident vnto true faith that it is not euer in the full tide but sometimes it ebbs and falls yea and that full low neither doth that full assurance and inward witnes speake so plainely to the pacifying of the heart and conscience but sometime more then other it seemeth to giue a more cold and weake testimonie and sometime none at all For though this testimony of assurance bee an effect of faith as hath been said yet it is not alwayes discerned of them which are indued with it no though it hath been sometime felt and perceiued before Example hereof we may haue in Dauid a man before Regenerate such an one as had often felt in himselfe this inward testimonie of the Holy Ghost to assure his heart that hee was the child of GOD and yet faith grew in him so weake sometime and the flesh so mightily preuailed that as one vtterly destitute of this ioy and comfort of the Spirit as though the Spirit had vtterly giuen him vp he prayeth carnestly to haue the same restored For it is with faith as it is with the Moone which sometime giueth her full light and sometime is ecclipsed And as it is with the Sunne vvhich sometime doth shine in his full strength and sometime is shaddowed and hid vnder clouds Like the trees that sometime flourish beeing fresh and greene and sometime fade againe seeme dry and dead as blasted Or like the child within the wombe that sometime moueth strongly and sometime againe resteth a long time quiet and void of sensible and apparant motion Now as it is against reason to fay the Moone is darkned and eclipsed and the Sunne is hid and shadowed vnder a cloud therefore there is no Moone no Sunne at all The tree is dry and naked and therefore is decayed The childe doth not shew a continuall and apparant motion and therefore it is dead within the womb So it is very absurd also to say that because thy faith is eclipsed and darkned by the clowds of our imperfections bitten and beaten with the outragiousnesse of the flesh lieth still and quiet without her wonted motion that therefore it is ceased to bee a faith or is no faith at all And therfore this reason can be no reason at all to prooue the nullity of faith vnlesse it first be prooued that faith doth alwaies increase and neuer decrease and that hauing once brought forth the full assurance aforesayd it doth alwayes keepe and retaine the same inuiolable The second meanes of comfort in this case is to know persectly Meanes 〈◊〉 comfoâ—â— and to retaine surely the true differences of true faith and fained For this being a second doubt rising from the defect of the aforesayd assurance whether their faith be true or no I thinke it necessary in the next place to consider how this true faith may be descried from that which is counterfet false and temporary It is therefore to be vnderstood that true faith may be discerned and known by these marks First in that it yeeldeth at one time or other though not alwayes this sure perswasion that all our sinnes are remitted and forgiuen and that not for any merits or deserts of ours but by and through the merits and precious bloud-shedding of our Sauiour Iesus Christ Secondly vpon this ensueth or rather together with this is annexed a boldnesse and confidence to approch vnto the Throne of grace and mercy Rom. 5. with an assurance in our hearts and consciences that we shall obtaine remission of all our sinnes and be freely iustified in the sight of God And thirdly the outward effects of faith will also appeare and shew themselues in our workes in that wee shall finde in our affections a loathing and a detestation of sinne a loue of God a reuerent feare to offend him being to vs so gracious and louing a Father a zeale of his glory and an earnest care and desire to liue according to his will with many other such like These effects if our faith were a true faith indeed did then shew forth themselues in some measure when as our faith was at that full tide though faith being somewhat weakned they seeme to be afterwards lessened and rebated in vs. But as for that famed faith it cannot make this application of the promises of God neither can it come with such full assurance to craue and obtaine remission at Gods hands For though it seemeth to bring forth a certain ioy in the heart of him that hath it therupon doth flatter himself in a bare conceit of forgiuenesse yet because he doth not throughly enter into examination of himselfe it is but like a dream and hee which hath this faith is but as one that is asleepe who dreaming perswadeth himselfe that hee is increased mightily and growne to a
goeth about to erect such a deformed building and to set vp his subtilties For by how much the foundation is more true by so much his in consequent conclusions will seeme to bee more strong and forcible And then especially it lyeth vs vpon to bee more circumspect and wary to cut him short and to preuent him in so malicious a purpose Let vs now come to the view of Satans Sophistry The question is of the hatred of God The Proposition proposed is true indeed But yet too weake and altogether vnable to conclude the question For thus he reasoneth These miseries and afflictions are sometimes the effects of Gods hatred And therefore they are so in thee too Answ This Argument cannot hold For that which is sometime so will neither beare a generall inference nor yet a particular or a speciall conclusion If a man should thus reason The Sun doth sometime harden the thing it shineth vpon therefore it hardeneth Waxe also Euery petit Logician would bee ready to scoffe and lest at the baldnes of his Argument But to insist euen in Satans owne example These troubles and miseries proceede sometimes from the loue of God and therefore they doe so to the very Reprobates and Castawayes Although the antecedent be true yet the conclusion can neuer be made good and such is the conclusion of Satan For what reason I pray you is in this It is sometime so and therefore so at all times It is so in some and therefore so in all Or it is so in Iudas the Traytor Ergo it is so in Peter or some one other of the Apostles As though that which is affirmed truely of the one must of necessitie without exception be verified of another Let Satan therefore first proue this his proposition to be generally true that is that these afflictions doe alwayes come from the hatred of God Or else this and such like particular conclusions will stand him in no stead But this proofe hee can neuer bee able to make Hold him therefore at this pinch and thou shalt to thy great comfort haue a notable victory against him Thus thou maist now see one piece of Satans malicious craftinesse discouered which he vseth in this reason to deceiue men afflicted withall But yet this is not all the poyson that lurketh vnder the faire show of words in this the Serpents reason as shall anon appeare He is indeed very pregnant in his proofes so is hee also as painfull and plentifull in his misconstructions wresting all to his owne purpose that hath but onely a very little show or likelihood to fauour the cause he hath in hand and striueth to proue Whereupon it commeth to passe that as in many other so euen in this reason also he very slightly passeth ouer the matter by the crafty confusion of words of diuers significations as though they signified and imported one and the selfe same thing And therefore the rather and sooner to deceiue either thee or any other hee thus subtilly reasoneth Satan his reason God saith the Scripture is angry with those whom he punisheth And therefore it cannot be but thou art hated of him and so out of the tale and number of his children Answ This is no doubt a very absurd kind of reasoning and argueth sufficiently from what Spirit it proceedeth and therefore is thereafter to bee liked of and allowed What Scripture euer taught thus to ioyne confound those things together which God hath distinguished Cannot the winde stirre and moue but it must needs bee a tempest Cannot the Sunne bee dimmed with a Cloud but it must vtterly lose his light And cannot God hee angry and displeased but hee must needs hate and finally cast away for euer Is there no meane to be had None easier way to be found must all of meere necessitie and of force be stretched on the rack of extremities Indeed Satan would haue it so and therunto goeth about by this his subtil reason to perswade But yet Gods Spirit doth teach vs far otherwise that God sheweth himselfe to bee angry and displeased with many of his seruants and deare children whom notwithstanding he hated not but most dearely loued that hee oftentimes hath not onely threatened but also actually executed punishments vpon them from whom he also promiseth that he will not take away his mercy for euer This doctrine of the Spirit of God by the example of Dauid Hezechiah and many others in the Scriptures is prooued to be as certaine as that which is most certaine and therefore euen in this point as in al his others Satan is found to be a lyar his reason to be of no force for that so subtilly he maketh no distinction and difference betwixt the hatred and anger of God As though they were indifferent times of one nature and of one signification And therefore if in any place he findeth these afflictions to proceed of anger he straitway inferreth that it is of hatred As though God hated all those with whom and that most iustly he is displeased Which is not so as hath been shewed God in some sort may bee said to be angry with his children and in anger to afflict and punish them But hee can neuer bee said to haue them For these two are things different in God God is said to hate those whom either in his Decree hee hath excluded from mercy though he grant them life and prosperitie here on the earth for a while or in his punishments hee doth in anger consume that is in Iustice seeke onely and intend their condemnation But it is not so to his Elect and Chosen For if in them he hateth any thing surely it is nothing but sinne alone he hateth not their persons as he is said to hate the persons of the Reprobate But yet God may be said to be angry with his Elect that is he may haue a will to punish sinne in them in what manner it pleaseth him and he may lay his temporall punishments vpon them as being displeased with their sinnes and offences and yet be stil in loue affected towards them as the Father that is incensed to anger against his Sonne that hath done amisse and therefore also taketh the Rod and punisheth him and yet still he loueth his child neither can for this anger be said to hate him And it is wel to be obserued that there is a difference too betwixt this anger of God towards his Children and the Cast-awayes vnto the Elect and the Reprobate Vnto the Elect it is temporall short and for a time For hee will not alwayes chide neither keepe his anger for euer Psal 103.9 But vnto the Reprobate it is perpetuall and eternall In the Elect with such measure 1. Cor. 10.3 that they may sustaine and beare it but in the other beyond their strength vnto their euerlasting confusion In the Elect to worke amendment vnto life Rom. 8.20 In the Reprobate to obdurate and harden them vnto eternall
condemnation As in the Elect all things turne to their good So in the other both this and all other things turne to their euill Thus much to shew and proue that which is promised or rather affirmed in my first Position viz. that the originall of affliction laid vpon Gods children is not of hatred in God but of his loue towards those that are afflicted CHAP. XVIII Of the second Position and the Obiections against the doctrine thereof ALthough the Doctrine before deliuered bee in it selfe most certaine true although in the deliuery therof the Serpents subtiltie hath beene laid open not so much as it deserueth or as the case and matter in hand requireth yet I trust so that euery man may haue thereby a taste of his malicious minde so craftily going about to circumuent them and so to compasse and effect their destruction yet will not this our mortall enemy giue ouer but with this new and fresh incounter beginneth againe to make his assault Hath not God saith he promised vnto his seruants prosperitie An assault of Satan peace good and happy successe and hath hee not made his couenant with them to deliuer and saue them out of these extremities Answ Answ No doubt hee hath thus promised and hee hath thus couenanted indeed But yet his promise and couenant are not so made as that afflictions should not touch the seruants of God at all but rather in this sense that they shall not hurt or ouercome them For he wil acquit and free his faithfull seruants from that tyrannous power of sinne and death What is this which you say Doe you thinke then that death and sinne shall neuer befall vnto them This is absurd indeed being so void of truth Wee see the contrary proued by experience Nay rather this is proued euen by experience that neither sinne nor death although they bee enemies of great power shal euer haue the strength to preuaile so farre against them as to subdue and conquer them For the explanation of the vvhich Doctrine 2. Position That afflictions are incident and must befall the children of God you see the consideration of the second Position to be necessary which was that these miseries and afflictions in this life are incident and must befall vnto the children of God that so we may the better see the slender hold and so with the more ease auoid the danger of this temptation This Position as it euidently appeareth standeth on these two branches First that these afflictions doe befall the children of God and secondly that it is of necessitie that it should bee so For proofe of the first I might produce the examples of a great number of the seruants of God as Noah Lot Moses Iob Dauid Daniel the Prophets Apostles and the faithfull Martyrs and witnesses of our Sauiour Christ But forsomuch as the same hath been touched before I will not stay hereupon The second hauing a necessitie ioyned thereunto that of necessitie it must be so doth require a more large discourse further proofes which by Gods assistance shall be done and that I hope in such maner as that the truth shall easily appeare to stand fully and altogether against Satan and his wicked policies In this paines taking I might vrge that excellent saying of the Apostle Paul 2. Tim. 3.12 That whosoeuer will liue godly in Christ Iesus must suffer persecution But I know that the Aduersarie will be very carnest to cauill against me and take exception against this Doctrine and place of Paul saying that it is not to bee vnderstood of any punishment for sinne as those afflictions which are laid vpon him but for well-doing But I insist with this Interrogation Is it not more vnlikely that the seruants of Christ should suffer for well-doing then for euill And if God suffereth them to be euill intreated and persecuted of the world and that euen then when they doe well how much more shall he doe it when they shall sin and offâ—nd against him Hereunto thou wilt haply answere that this is likely indeed but yet thou findest most commonly the examples of the greatest miseries in Gods seruants to haue come not so much of sinne as in the furtherance of his cause and Gospell as the examples of the Prophets Apostles and Martyrs do proue But thine estate is otherwise For thou seest no such matter of goodnes in thy selfe wherefore these afflictions should be imposed vpon thee To this I againe on the contrary part doe here plainely affirme and say that I stand not to dispute or to make any search and inquiry whether thou findest in thy selfe any such matter of goodnes or not It is farre from my purpose and I leaue that to the iudgement of God first and then to the tryall of thine owne conscience But I come to the principall point which is this That GOD for sinne doth oftentimes in this sort chasten yea and that there is also a necessitie in this included that hee should thus correct and chastise those that are his children either more or lesse as shall seeme good vnto him in his will and pleasure For proofe of this which I haue said viz. that sinne in the Elect of God is cause of corrections and afflictions laid vpon them I thinke not amisse to referre thee to these examples recorded vnto vs in the Booke of God Moses and Aaron for back wardnes in beliefe Numb 20.12 13. were punished with exclusion from the Land of Promise 1. Sam. 3.27 28. Heli for his too much lenitie and remisse cockering of his gracelesse children was plagued with a fearefull visitation The Kingdome was rent from Salomons posterity because he transgressed against the Lord. 2. King 11.11 Dauid in plaine termes confesseth Psal 38. that the cause of his afflictions was in his sinne And therefore it is also that God so oftentimes in the Scriptures threatneth punishments and afflictions not onely to Reprobates but also to his Elect and Chosen Ieremy affirmeth Ier. 25. that God beginneth to plague the City where his name was called vpon And Peter plainly telleth vs 1. Pet. 4.17 that Iudgement must begin euen at the house of God Wherunto may be very wel added that promise of God vnto Dauid in regard of his sonne which should succeed him in his kingdome That if he sinned 2. Sam. 7.14 God would chasten him with the rod of men and with the plagues of the children of men but yet hee would not take his mercy vtterly from him So that heereby it is manifest that a chastening there should be and that for sin but yet such as should be attended with his mercy Heereunto I might adde also the examples of Hezechiah Daniel the godly Kings and Prophets which are all in this very resolute But in so plaine a matter I trust these few testimonies shall suffice Obiect But heere againe it is obiected Why is it necessary that these things should for sinne befall
beene smitten of GOD and plagued and euen in earth to haue receiued the very sentence of eternall death vpon themselues But this manner of iudgement must bee suspended for notwithstanding these externall and outward accidents befalling their bodies they rested and continued still the Elect and Chosen of the Lord euen vnto the death the cup whereof in defence of their Masters cause they most gladly tasted of how grieuous soeuer the torments and afflictions were which their bodies suffered and endured And againe if thou dost vouchsafe with an vpright heart and void of all blind affection to compare together thine and their afflictions I doubt not but that both for the cause and also for the matter and manner of them euen in thine owne iudgement thou wilt be found and prooued nothing comparable but farre inferiour vnto them For they were afflicted for the testimonie of Christ but thou for sinne they at the hands of Satans instruments in most cruell manner and thou at the hands of God after a Fatherly way They vnto death and the same most extreme but in thee thy life is preserued a time of repentance is granted which is surely a great Argument of Gods great loue and fauour towards thee So that now thou maist see this my Position to bee true and that to thy great comfort that others haue tasted and drunke as deep of the cup of afflictions nay much deeper then thou hast done So insatiable a Serpent is Satan and so obstinate in his peruerse opinion that nothing bee it neuer so truely vttered can satisfie him and content him For although this which hath been said concerning this Position and the ouerthrow of Satans coloured reasons doe greatly qualifie and allay the matter yet through Satans suggestions the broken soule is not with all this contented For the enemy hath now found out another muse and starting-hole to auoid the danger of this sound doctrine and to intrap the weake conscience whose death he greedily thirsteth after within the compasse of his subtilty as by this his reason doth appeare CHAP. XXII Of the fourth Position LET it bee graunted saith this our cruell Enemy that many of Gods Elect and Chosen are found to haue suffered these A fresh assault of Satan and such like afflictions and say they haue gone beyond thee in extremities yet this helpeth not the matter neither doth it serue thy purpose at all For reade and see and thou shalt finde and that quickely a great difference for the miseries which they endure are but short and momentany with them there may bee trouble and heauinesse for a night Psal 30.5 but toy commeth in the morning But experience telleth thee that thy troubles contrary wise are of long continuance Againe when they cry and call for help and succour God doth soone release them and putteth an end vnto their troubles for hee hath so promised vnto those that are his Children Call vpon me in time of trouble and I will deliner thee Psal 50.15 And therefore wee shall also finde that Dauid a man which was so much experienced in afflictions God was alwaies ready and at hand to saue and deliuer him as hee himselfe doth witnesse saying I cryed vnto the Lord and hee heard mee c. But with thee thou seest it is not so for thou hast cryed and called a long time and yet thou art not heard thou pravest but thou canst not preuaile Cease therefore to reason what grieuous torments the children of God haue suffered for it will not satisfie nor suffice thy turne For if thou hadst beene one of Gods elect and chosen Children hee would surely haue heard thee long yer this Hee would not haue stopped his eares at so many cries nor passed ouer so many plaints without compassion shewing In this new and fresh assault of Satan made vpon the weake conscience we are to consider how that to make his reason to carry the greater shew of probability he doth make a double amplification thereof Partly by the enumeration of some examples of such persons as haue beene afflicted but yet for a short time whose cry the Lord hath quickly heard and granted their request saying Lo and see such and such an one the Saints Seruants of God indeed that haue suffered great and grieuous torments but behold and see againe how soone and quickly they were deliuered And partly by the recitall of Gods exceeding mercy and compassion vnto his Seruants alledging that his eyes are alway fixed on them his eares are euer open to their cryes that hee is tender and carefull ouer them as the Hen ouer her Chickens or the Mother ouer her yong and tender Babe and as mindfull of them as the Bride is of her Ornaments in the day of Marriage and hereupon laboureth to infer this Conclusion against the afflicted soule to driue him into despaire That it cannot be possible that God being so pittifull so louing and so compassionate should so long and in such sort deferre and put off his helping hand from him if hee were reputed in the number of GODS Elect and Chosen This reason of Satan thus amplyfied the more subtilly that it is by him couched the more forcibly it prcuaileth with the weake and distressed soule to the dangerous ouerthrow thereof For whereas it hath beene before shewed that both the Elect and Reprobate are in deed partakers of afflictions Satan by this his reason would perswade that the continuance of afflictions in respect of time and the delay vsed of God in shewing forth his helpe are vndoubted differences and plaine markes whereby the one from the other may very easily be discerned known And to further him in this his purpose he taketh no small aduantage of the imbecility and weakenesse which is found in man who so long as his wounds are but fresh and greene can the better tolerate and abide the bearing of them because hee conceiueth some hope of some quicke and speedie deliuerance But when after long expectation he perceiueth his hope to bee frustrated and after long tryall seeth hee can finde no ease although hee hath vsed all possible meanes for the same then hee beginneth to despaire of himselfe and to make a question and doubt of his estate Wherein hee is found to be like vnto a sicke man which hauing tryed all the helps of Physick and yet finding no helpe for the curing of his disease beginneth then to distrust of life whereas before such tryall made hee suspected little danger of death in himselfe To preuent Satan of his purpose and for the strengthening of the weake Christian it shall not be amisse nay I thinke it necessary as before of the other reasons of the Aduersarie so of this likewise to shew the weakenesse and insufficiencie that it being knowne wee may see and perceiue the better how little faith is to bee giuen to his perswasions In which doing as a counter-blast against this temptation of Satan I thinke it good heere
thy selfe to his good will and pleasure Abide his time appointed and that with patience So shalt thou at the last finde and taste of the Lords fauour to thy endlesse comfort I might adde here many such examples for the further strengthening of thee in this point but that as I haue said it is needlesse 1. Thes 5.17 we haue commandement of God to pray continually and that we should Luke 18.1 2. c. like vnto the Widdow be importunate in our prayers to what end serue this continuance and importunacie if the case were so that God had cast vs off for euer because he doth not at the first grant vs our Petititions And let vs therefore hold this one rule continually in minde and print it deepe in our hearts that it is in the hands of the Lord to afflict at his pleasure to continue the same vpon his seruants as hee will It is our parts in this time of our troubles yea and out of troubles also to cry vnto God and to call vpon him And it is in the power and will of God onely to set downe and appoint the time of our help and deliuerance and by this Rule standing vpon these foure points we shall easily auoid the danger of this temptation of the Enemy Oh Satans obiection saith Satan how then standeth this with the nature of God who is said to be mercifull louing and compassionate vnto his children Is this loue and is this his tender mercy to see his children to lye and continue thus afflicted to heare them thus lamentably to cry for helpe and in such wofull manner to sue for succour yet he to withdraw himselfe and not to deliuer them This is very hard and a thing farre vnbefitting the person of God Answ The shamelesse boldnes of this our Aduersarie is here euidently to bee seene together with the maliciousnes of his heart in that he is so bold to pry into Gods doings call them into question and to dispute and reason how and which way God dealeth and disposeth of his children and also greatly to indanger the simple by his subtilties and to breathe out most horrible blasphemies against the person of God most craftily insinuating by his obiection that either God is vnwilling or else vnable to deliuer his seruants vvhen they cry vnto him For thus much doth his speech concerning the nature of God vsed in his obiection import But what art thou thou Enemy of God and all godlinesse that thou shouldest presume to iudge of mercy which art neuer to come within the compasse thereof nor to be partaker thereof at all Is mercy onely resiant in the speedy release of miseries and afflictions Or is compassion tyed and bound as thou wouldest perswade to the grant of euery suite though it be vntimely that is before Gods appointed time and season No no Gods mercy and compassion as hath been before sufficiently proued are to be ordered after the wisedome of God himselfe both for the time and also for the maner of extēding the same and not in such course as thou wouldest prescribe Hee that sometimes and in some cases spareth the Rod doth hee he hate the child God accounteth his corrections to be Arguments and tokens of his loue and mercy towards his children whatsoeuer thou doest prate and babble to the contrarie and striuest to make men beleeue that his chastisements and corrections doe betoken another thing that is the barring and depriuation of the seruants of God of his mercy loue and fauour Thus we may now see how greatly God our most louing Father and Satan our most deadly and pernicious enemy doe differ concerning the vse and end of afflictions and also the right iudgement concerning mercy loue and fauour of God So that resting our selues wholly on the promises of God in his Sonne Christ we should stop our eares vnto these perswasions of our most malicious Enemy and vtterly abandon whatsoeuer he shall perswade contrary to the doctrine of God This might indeed suffice to shew the insufficiencie of this conclusion of Satan and to stablish the weaklings in the truth of the doctrine of God but that the troubled soule will still bee mouing of questions and often fall to the iteration and repetition of one and the same thing not regarding what they say so they may be known to say somewhat And in this mauner they moue their question Quest. How can this bee that God should be accounted mercifull when hee thus stoppeth his eares and refuseth to beare the cry of his seruants when hee thus winketh and shutteth vp his eyes that hee will not see and behold their wofull estate that he may take compassion on them Who would euer lay these calamities miseries and afflictions vpon those whom he loued And who would tolerate these extremities without release and ease vpon those to whom in grace and mercy he is affected as vnto his deare children Answ This question whereby Satan in the weake and distressed soules would haue his temptation to be strengthened is as ye see all one with that which we heard before and therefore the very same answere may very well befit them both It was before proued sufficiently that afflictions and corrections laid vpon Gods children doe proceed and come of loue yet you are not satisfied herewith but fall againe or rather continue still in your former minde curiously dernanding how this may be The case were easie and the question would be satisfied with a slender resolution if you did but remember what was said before But I see and perceiue your heart and minde were otherwise occupied and therefore your eyes doe continue still fixed and bent vpon your present pangs and miseries but neuer looke vnto the end which is replenished with so great ioy and peace Doth not the Apostle tell vs that God doth therefore in this sort here in this world correct and afflict his children 1. Cor. 11.32 that they should not bee condemned with the world Luk. 16.19 c. Lazarus liued here in great misery when the rich Glutton fared delicately Yet was Lazarus beloued of God and the rich Glutton otherwise as the end did euidently proue Is it not thinke you loue in the Physician towards his Patient when hee taketh the readiest way to recouer him from the danger of death although it bee by such strong medicines which he knoweth in their operation and working will will torment his Patient for the time and that very sore It is surely a great argument of Loue in the Physician that hath such a care of the good estate of his Patient And are we not likewise to iudge of our heauenly Physician and to be fully perswaded of his great loue that he beareth vnto his seruants that when he seeth them ready of themselues to be plunged into the pit of sinne and so to be made partakers of condemnation doth vse these momentany afflictions although they appeare bitter for a time vnto
our fraile and vveake flesh that so hee might deliuer vs from hell and crowne vs with an vnspeakeable weight of glory And what though we call and cry yea and that often and very earnestly and yet as we suppose God doth not regard it for the time are wee therefore thus to iudge or thinke either of God or of our selues as Satan would haue vs if he might preuaile God forbid It is our parts rather to rest our selues satisfied and contented with this that the Lord as I haue said both knoweth what is most conuement and behoouefull for vs his children and that hee is both able and also ready and willing in his appointed time fully to accomplish and performe the same Let not this seeme any strange thing vnto thee For GOD herein sheweth himselfe no otherwise affected towards vs then euen thou thy selfe art affected towards thine owne child whom thou most tenderly louest and in whom thou takest some great pleasure If this thy child had some grieuous sore or wound inflicted vpon him which by none other cunning of Physick could be cured but by the dayly applying of some sharp and byting medicine thereunto if the child tormented with this Physick should cry vnto thee make pitifull mone and plaint and that with abundance of teares trickling downe his tender cheekes crauing instantly that thou wouldest cease and giue ouer in this manner to vexe him by applying vnto his sore such a byting corrosiue Wouldest thou therefore cease giue ouer thy course or wouldest thou not rather all the cryes and teares of thy child notwithstanding continue still in the same because thou seest and knowest it to bee the hest and safest way to worke recouerie yea and yet withall also thinkest that therein thou shewest an vndoubted argument and token of thy great and fatherly loue towards him If it may be thus betwixt thee and thy child what reason is it that GOD should be abridged of his Prerogatiue that it should not bee in such manner betwixt God and his Children Why may not God continue his corrections vpon his seruants and therein as well as thou declare his loue and hold on still to apply vnto the sores of sinne these byting medicines of afflictions notwithstanding that thou continually callest and cryest to haue him cease and yet not withall as thou vnto thy child shew forth his mercy and compassion towards thee Let this therefore be holden as a certaine and vndoubted truth according to the sense and meaning of this my fourth Position that no miseries and afflictions in regard of their greatnes and continuance can be any sufficient cause or reason to make a difference in this life betwixt the Chosen of the Lord and Castawayes the Elect and Reprobate Because God powreth downe his corrections oftentimes vpon the one in as great a measure both in quantitie and continuance as he doth his Iudgements vpon the other And though some differences are indeed betwixt them as hath been before declared yet they are such and so hard for man to sound into that for mine owne part I dare not say no not of those that haue spent their liues very dissolutely and dying to the outward appearance very miserably that therefore these were iudgements proceeding of Gods hatred and tokens of his eternall resection of them Wee may read of many both in the older later times in foraine and also in our owne countrey which haue tyrannously oppressed and cruelly persecuted the poore members and faithfull seruants of our Sauiour Iesus Christ which dyed strange and vnwonted deaths and suffered in their ends most terrible and vnspeakle torments Yet since the time and manner of Gods Calling is so secret and vnknowne vnto vs shall I say that therefore they were condemned Let others vse their iudgements I dare not doe it For mine opinion is that extremities are no reasons and strange torments are no Arguments to conuince so great a matter They rest vnto the iudgement of the Lord to whom they either stand or fall And yet for the comfort of all Gods children be it also added that oftentimes in these extremities and Agonies euen in the very suffering and enduring of them the Elect of God shal finde many vndoubted Reasous whereupon they may certainly and vvithout all doubt conclude their saluation and that they are in the number of Gods Elect and Chosen And this is by the fruits and effects of true and liuely faith working and mouing in them Which effects sometimes againe are so supprest and sinothered vnder the violence of their paines and miseries that they seeme oftentimes yea and many of them also euen in the very point of death and being ready to yeeld vp the Ghost vnto the iudgement of man to haue no feeling of comfort in Christ and to sauour onely of despayre and yet for all this depart hence the Elect of God and in the number of his faithfull seruants CHAP. XXIII Of the fift Position THese things being thus concluded as wee haue answered Satans obiections and in answering remoued his discomforts whereinto hee seeketh to cast the Children of God So now let vs gather as it were into a brief summe the comforts before intreated of and also further see what comforts more we can make against this temptation and what spirituall dyet is herein fittest and most conueuient for the afflicted distressed soule to vse for the preseruation of his soules health The first comfort 1. Comfort is the consideration of the motiue cause in God of these afflictions and that is loue and mercy which hee beareth vnto these his seruants whom hee doth vouchsafe thus to afflict and chasten For this serueth if it bee well considered as a reyne to hold backe and restraine the violence of despayring thoughts When as wee call to minde and remember that hee that layeth and inflicteth these things vpon vs is louingly affected and disposed towards vs and therefore wil surely herein proceed no further then shall be for our good and benefit 2. Comfort Vnto this let vs adde for the second cōfort the consideration of the sinall cause or end wherefore God doth thus correct and chasten his children And that is to worke in them amendment to quicken stirre vp increase his graces in them that they may shine appeare more bright and cleere and to deliuer vs from the danger of those things as sinne and death whereinto by reason of the weaknesse and exceeding frailtie of our nature wee are ready euery day to slip and fall if by these his Fatherly and gentle corrections wee vvere not restrained Oftentimes also 3. Comfort we must herein call to minde the great care of God which he hath for his seruants in inflicting laying these corrections vpon them in that at all times and in euery seuerall person hee hath a speciall respect and regard that they exceed not measure but still doth limit and order them according to our abilitie in tolerating the
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
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
of God in our hearts and soules that was marred and defaced so greatly by the fali of Adam This Image or impression is easily knowne and discerned from the counterfeit and outward shew of hypocrites whose sanctity and deuotion is onely outward Glorious indeed they appeare in the outward shew like painted Sepulchres but if they looke inwardly vnto the heart there is nothing to bee found but rottennesse and corruption So that it may easily bee there seene that the ruines of old Adam are not yet againe repaired in them Look therefore I would aduise thee not vnto the outward appearance bee it neuer so glorious and goodly but looke into thy soule the inward part and looke so neere as thou canst into euery corner thereof and see if thou canst finde the rubbish of Adams fall to bee in some sort swept and cast out and the image of GOD in holinesse and righteousnesse to bee in some measure renewed and imprinted againe vpon thee Which if thou canst see and perceiue then assure thy selfe that this Testimony is in deede the vndoubted and infallible Wunesse and Testimony of this Spirit of Adoption Thirdly thou maist know and discerne it by the constancie and certainety of the testimony that it giueth For it is not like the wauering vnstedfast flash of hypocrites which think maruellous well of themselues slattering and perswading themselues for a time in a blind conceit that they are in the number of GODS Elect but cannot grow indeed to any continuall or certaine resolution therein But this Spirit if it haue liberty to speake and be attentiuely hearkened vnto yeeldeth forth a full and a settled perswasion of the truth of our Election in Christ I say if it haue liberty to speake and be attentiuely heard for that it oftentimes falleth out with the faithfull that though they haue this certaine Witnesse within them yet the Flesh sometime getting the head and mastry ouer the Spirit in them will not suffer it to speake so plainely as it would And they also being thereupon troubled with this frailty which they finde in themselues do often fall into many wauering and doubting thoughts while they do not listen attentiuely vnto this witnesse of the Spirit that now seemeth to speake more coldly and with a lower and lesse audible voice vnto their soules then heretofore For certaine it is that though the Spirit doth alwaies witnesse and giueth also a most certaine and constant Witnesse for it is the Spirit of Truth yet it is not alwaies in the like measure to the discerning of our soules but sometime more euidently and sometime lesse yea and that sometime also so obscurely as that the children of God whiles they are too much busied otherwaies in hearkening vnto the suggestions of Satan the World and the Flesh they doe seeme as though they heard it not at all Wherefore if thou hast once felt and found this testimony of the Spirit in thee let it suffice thee and be therewith content his testimony once giuen is of great force for that as I haue said hee cannot lye Therefore I say if at any time it hath witnessed the same vnto thee seale it vp for a most certaine truth For the Spirit of God which leadeth vs to all truth speaketh nothing but Truth hath spoken it And although now it seeme to waxe so cold in giuing euidence yet if it doe but whisper nay if it doe as you would say but breathe within thee that is giue neuer so secret and small a Testimony yet doe not thou misdoubt it for euen this is as sure as a thousand other clamorous and lowd witnesses to confirme the truth of thine Election And bee further assured of this that thou canst not in any wise reiect this testimonie though it seeme in thine eyes but simple and slender without exceeding iniury offered vnto the Spirit of Truth Fourthly in the manner also of the effecting this certaine Witnesse and Testimonie thou maist discerne it to bee the testimonie of this Spirit of Regeneration and Adoption for it is wholly and fully in the Death and Passion of Christ euen by by assuring thy soule and conscience that Christ with all his benefits is thine and that in and through him and him alone thou art become the adopted Childe of God and heire of euerlasting glorie Now whereas by thy question moued thou seemest to doubt of the truth of this testimony whether it bee of the Holy Ghost or not I answer further Is it any thing likely that Satan would euer perswade any man of this assurance of such incomparable benefits as Christ by his Death hath purchased for his Elect Would he euer perswade men that in Christ we are made the adopted Children of God No I assure you that is farre from Satans purpose he knoweth that this kinde of doctrine serueth not to aduance but vtterly to ouerthrow his kingdome and therefore laboureth what he may to suppresse the publike preaching of the Gospell that this kind of doctrine should bee hid from the knowledge of men so farre is he off from furthering of the inward application of the same vnto the comfort of our soules wherein the vertue of Christ his death consisteth Therefore if at any time the hypocrites do flatter and perswade themselues in their election it is not wholly alone and principally in Christ from his death Passion that this perswasion ariseth but vpon some other good liking cockering affection that they haue vnto their fayned and hypocriticall deuotion while they take such slight and slender tryall and examination of themselues Finally this Witnesse may bee knowne by two notable and excellent effects attendant and waiting vpon the same First that the Spirit doth hereby shead abroad in our hearts Rom. 5.5 the loue of God towards vs in Christ Iesus for it maketh vs to haue a certaine sense and feeling of the loue and fauour of God towards vs. Secondly vpon this followeth another effect and that is that vpon this sense of loue and sheading of his tender mercy in our hearts to the taste and feeling of our soules it causeth vs withall to cry and call vpon him by the name of Father for now when wee thus feele his loue and mercy whether wee cast our eyes downeward vpon our selues or vpward vpon the face of God in Christ wee see and behold him still as a gracious louing mercifull and compassionate Father reconciled to vs by and through Christ and our selues to bee his adopted sons and children whom hee in his eternall purpose in grace and mercy hath selected and ordained vnto life and that by and through the same our Sauiour Iesus Christ his deare Sonne Hitherto of the witnesse of the Spirit Let vs now come to the outward fruits of our Regeneration CHAP. XXXV Of the outward fruits of Regeneration HYpocrites aswell as the Regenerate haue in outward shew many good deeds wherby they gaine to themselues no small praise and commendation of deuotion and
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