The Christian Warfare Part 3, Book 2 · Chapter 11
CHAP. XI. How we may know whether this Conflict be fought in vsus, that is, whether the ſpirit of God dwell in vsus or no.
§ Sect. 1. That eueryevery faith fall man may & ought to be aſſured that the ſpirit of God dwelleth in him.THE third point propounded i… how a Chriſtian may know, whether there bee in him this conflict betweene the ſpirit and the fleſh, or no; which is in effect as much as to knowe, whether wee be ſound Chriſtians, whether we be the children of God, whether wee belong to Gods election; and finally whether we hauehave in vsus any ſauing grace yea or no; ſeeing in all theſe and theſe onelyonly this conflict is or wilbe fought, as ſoone as they are regenerate and conuerted vntounto God. The which waighty queſtion hath already in part beene reſolued, when as I ſhewed the differences betweene the combate of the fleſh and ſpirit, and the conflict of conſcience, and the will and affections; and now commeth to be more fully and directly handled. For the clearing whereof we need not to make any further ſearch, but onelyonly to examine whether the ſpirit of God accompanied with his ſauing graces which is one of the combatants doth reſide and dwell in vsus. For if it doe, thē there is no queſtion but this conflict is in vsus ſeeing it no ſooner entreth and taketh poſſeſſion of vsus, but preſently it maketh warre againſt our fleſh with all the carnall luſts thereof, depoſeth them from their regency, giueth them deadly wounds, holdeth them in ſubiection, and laboureth all it may, vtterly to deſplace and roote them out. Now eueryevery faithfull man ought to be aſſured of this, namely, that the ſpirit of God dwelleth in him; or if hee hauehave not this aſſurance as yet, he is neuer to be at reſt, till it bee euident and cleare in his owne heart and conſcience, as being the greateſt queſtion, and the waightieſt and moſt important caſe of conſcience, that can bee propounded or knowne of vsus. The which as it may bee knowne, ſo no Chriſtian ought to bee ignorant of it, as the Apoſtle implyeth by that interrogation: Know yee not that yee are the 1 Cor. 3. 16. & 6. 19.Temple of God, and that the ſpirit of God dwelleth in you? And againe, Know yee not that your bodies are the temples of the holy Ghoſt? And therefore we muſt not content our ſelues with the doubtfull opinion of the Papiſts, nor with the vncertaine and vngrounded hope of carnall goſpellers, but labour after certaine aſſurance that wee are the Temples of God, and that his holy Spirit dwelleth in vsus. Which that we may ſtudiouſly indeauour to attaine vntounto, let vsus conſider, firſt that God in his Word reuealeth this truth of the ſpirits dwelling in eueryevery faithfull Chriſtian, by many infallible markes and ſignes, to this end and purpoſe, that we Deut. 29. 19.may take notice thereof, & labour to attaine to the knowledge and aſſurance of it, being a truth ſo important and comfortable. Secondly, if we doe not know that the Spirit dwelleth in vsus, we cannot know that we hauehave any part in Chriſt; and conſequently, that we are true Chriſtians, ſeeing the holy Spirit is the principall bond of the vnion betweene him and vsus, by which he dwelleth in vsus, and wee in him. Thirdly, if we doe not know that the Spirit dwelleth in vsus, we cannot know that wee are iuſtified; for wee hauehave nothing to doe with Chriſts righteouſneſſe in which we ſtand righteous before God, till by our ſpirituall vnion he is made ours, whereby we hauehave right and intereſt in all his benefits, wee cannot know that wee are adopted the children of God, vnleſſe we know that wee hauehave the ſpirit of Adoption, whereby wee cry in our hearts. Abba Father. Rom. 8. 15.Nor that we are ſanctified, vnleſſe wee hauehave the ſanctifying ſpirit which is the beginner and perfecter of all our holineſſe; nor that our prayers are heard of God, ſeeing of our ſelues we know not how to pray as we ought, but it is the ſpirit of ſupplication, which helpeth our infirmities and teacheth vsus to pray with ſighes and grones which cannot bee expreſſed; Rom. 8. 26. Iam. 4. 3.Neither doth the Lord heare any prayers but ſuch as the Spirit inſpireth, becauſe ſuch only are according to his will. And when without his helpe wee pray, Wee aske and receiue not, becauſe wee aske amiſſe, as the Apoſtle ſpeaketh. Fourthly, vnleſſe we know that wee hauehave the Spirit, wee Ioh. 2. 20. 27. Ioh. 14. 26.cannot know whether we are in errour or truth, or whether our Religion which we profeſſe, bee true or falſe, becauſe he is the ſpirit of illumination, who onelyonly inlighteneth vsus and teacheth and leadeth vsus in all truth. Now how ſhall he ſhew vsus other things, ſo as we may know that hee ſheweth them, if he doe not ſhew vsus himſelfe, and make it knowne vntounto vsus that he dwelleth in vsus, and teacheth vsus? Fiftly, if we be not aſſured that he is in vsus, wee can hauehave no ſound comfort, becauſe hee is the onelyonly true comforter, from whom all ſound comfort ſpringeth, and all other comforts of which he is not the author, are falſe, vngrounded and meere deluſions. Laſtly, wee muſt labour after the knowledge 2 Cor. 13. 5.of the fruits of the ſpirit dwelling in vsus, as that wee hauehave faith, and that Chriſt dwelleth in vsus, and therefore we muſt alſo be aſſured that we hauehave the tree and roote, for the effect argueth his cauſe as well as the cauſe his effect, and not to know that wee hauehave the ſpirit, is not to know that we hauehave any grace.
§ Sect. 2. The firſt infallible ſigne is the miniſtery and meanes by which it hath bene wrought in vsus.Now we may know whether the ſpirit of God be in vsus or no: Firſt by the miniſterie and meanes which it vieth to make entrance, and to take poſſeſsion of vsus the which is the miniſterie of the Word of God: For when the fleſh with the luſts thereof are ſomewhat amazed and affrighted with the canon ſhot of legall threatnings, making as it were a large breach into the heart and conſcience, and the trumpet of the Goſpell ſoundeth offering remiſſion of ſin and eternall ſaluation to all that beleeue and repent; then this victorious captaine maketh his entrance aſſaulteth the fleſh and driueth it into corners, taking poſſeſſion of all for Gods vſe the great Monarch of heauen and earth. And this the Apoſtle ſheweth, where he ſaith, that the Galathians Gal. 3. 2.receiued the ſpirit, not by the workes of the law, but by the hearing of faith; that is the doctrin of faith contained in the Goſpel of Ieſus Chriſt. Whereof it is that the Miniſters of the New Teſtament are by him called the miniſters of the 2 Cor. 3. 6.ſpirit; becauſe by their preaching they prepare the way for the ſpirit, as Iohn the Baptiſt for Ieſus Chriſt, and are as it were his harbingers, to take vp a lodging for him in our hearts and ſoules. So that wee may diſcerne the ſpirit by the meanes whereby it entreth, which is not, by dreames, and extraordinarie reuelations, for this is the fanaticall ſpirit of Anabaptiſts, and Familiſts; nor by the preaching of the law onelyonly; For he commeth not in this great & ſtrong 1 King. 19. 11. 12.winde, that rents the Mountaines, and breakes in pieces the Rockes, nor in this earthquake which ſhaketh the foundations of mans heart, nor in this fire which conſumeth all ſinners that come in the way of it. But when theſe hauehave gone before (like a peale of Canons that giuegive warning of the comming of this mighty Prince) then the ſtill voice of the Goſpell is vttered by the Ambaſſadours and Heralds of the great King, and with it hee entreth and ſcateth himſelfe in our hearts (as it were) vponupon his royall throne.
§ Sect. 3 The ſecond ſigne is the effects and fruits of the ſpirit▪ & 1 by the nature of the gifts in vsus we may diſcerne the ſpirit.Secondly we may know whether the ſpirit dwelleth in vsus, and fighteth againſt the fleſh by the effects and fruits of it. And firſt generally by the nature of the things wrought in vsus, and then by their conſtancie and continuance: For if the gifts and endowments which we hauehave be but meerely naturall, or ſuch as may be attained vntounto by our owne art, induſtrie and indeauours, then are they no infallible notes of Gods ſanctifying ſpirit or ſauing graces dwelling in vsus, the which are ſupernaturall diuine, and ſent downe as it were from heauen into vsus. Whereof it is that the Apoſtle oppoſeth this ſpirit of God and that which is in worldly men, the one againſt the other. Wee hauehave receiued not the ſpirit of the world, but the ſpirit which is of God. And a little after, the naturall man perceiueth not the things of the Spirit 1 Cor. 2. 12. 14of God. Againe, if they be but the common gifts of the Spirit, as meerely Morall vertues, and reſtraining graces, which are common to ciuill worldlings, and hauehave beene alſo in many Heathens and honeſt infidels, then cannot we by them gather any aſſurance that the ſanctifying ſpirit dwelleth and warreth in vsus againſt the fleſh onelyonly there is a fight betweene conſcience and affections, vice is curbed and ouer-ruled by vice, and one corrupt facultie by an other of the ſame kinde.
§. Sect. 4. The graces of the ſpirit may be knowne by their conſtant & continuall actions and operations.Secondly the ſpirit and the ſauing graces thereof are conſtant and continuall in their actions and operations dayly more and more mortifying and ſubduing the fleſh and carnall corruptions, and inciting vsus vntounto all Chriſtian and holy duties; like the ſunne which from the riſing ſhineth ſtill more gloriouſly vntill noone day, or a liuely fountaine which continually ſpringeth and ſendeth forth it cleare and ſweet ſtreames; but the common gifts of the reſtraining ſpirit doe worke and ſhew themſelues onelyonly by fits like flaſhes of lightning which ſuddenly appeare & as ſuddenly vaniſh, leauing nothing behind them but groſſe and palpable darkneſſe; or like ſtanding waters and winter brookes which ſwell and ouer flow vponupon the fall of raine and deſcent of land waters, but ſoone after fall and are dried vp in the time of drought. So the ſauing graces of the ſanctifying ſpirit are laſting and permanent, euer continuing with increaſe euen to the very end of our liues; but all gifts meerely naturall indure but for a time, and (like the body) 1 Ioh. 2. 27.after they are growne to their full ſtrength & ripenes, they decreaſe, till by a daily conſumption they come to nothing, as we ſee in naturall knowledge and wiſedome, which decayeth with age, vntill at laſt it commeth to dotage and childiſh ignorance.
§ Sect 5. Of the particular effects of the ſpirit, the 1 whereof is ſpirituall illightening. Iohn 14. 26.But let vsus deſcend to ſome particular effects which the ſpirit worketh, for theſe arguing their cauſe will plainely ſhewe the reſidence and abiding of this holy gueſt in vsus. And firſt the ſpirit of God is the ſpirit of illumination, inlightning our blinde eyes, reuealing vntounto vsus the things of God, and leading vsus into all trueth, according to that of our Sauiour; But the Comforter which is the holy Ghoſt whom 1 Ioh. 2. 20. 27.the Father will ſend in my name, hee ſhall teach you all things. And that of the Apoſtle; But ye hauehave an vnction from the holy one, and yee knowe all things. And againe; But the annoynting which yee hauehave receiued of him abideth in you; and ye neede not Eph. 1. 17.that any man teach you; but as the ſame annoynting teacheth you of all things. And hence it is, that this holy ſpirit is called the ſpirit of wiſedome and reuelation in the knowledge of God. Yea but the wicked alſo may hauehave ſome illightening Heb. 6. 4.of the ſpirit, as the Apoſtle ſheweth, and which is more, they may hauehave a taſt of the heauenly guift, be partakers of the holy Ghoſt, that is of the gifts and graces of the ſanctifying ſpirit, and hauehave alſo a taſt of the good word of God, and of the powers of the world to come, yea and hereby they may attaine vntounto a farre greater meaſure of knowledge then thoſe who are truely regenerate, and how then can this be a difference, whereby we may diſcerne the one from the other? To which I anſwere, that though there bee no difference betweene the knowledge of the regenerate and vnregenerate in the quantity, in which reſpect the knowledge of the wicked yea of the diuell himſelfe, doeth oftentime, exceed the knowledge of the godly and faithfull, yet there are many other differences betweene them, for firſt the knowedge of the regenerate is much better grounded, euen vponupon that infallible foundation of the holy Scriptures, the which they carefully and conſcionably heare, reade, ſtudy and meditate in them, that they may bee more and more edified and inlightned, grounded and built vponupon this ſacred authoritie, as vponupon the firme and vnmoueable corner ſtone; whereas the knowledge of the vnregenerate is chiefly founded vponupon humaine authorities, the doctrines and traditions of men, which as they are ſometimes true, ſo ſometimes falſe and erroneous, and neuer in themſelues certaine and infallible. So alſo their knowledge is confirmed by the experience which they hauehave of the things they knowe in themſelues, by a liuely and powerfull ſenſe and feeling of the operation of it, in their owne hearts and conſciences, purging and purifying them from all ſinfull corruptions, and renewing them to all obedience, and inuiting and prouoking them to them to the performance of all Chriſtian duties of holineſſe and righteouſneſſe; which moueth the Lord to reueale vntounto them his great ſecrets and the myſteries of his kingdome; according to that; The ſecrete of the Lord is with them that feare him, and he will ſhew them his couenant; and againe, his ſecretes Pſal 25. 14. Pro. 3. 32.are with the righteous. Whereby they not onelyonly knowe the things themſelues barely vttered, but alſo Gods ſecret will and purpoſe in them. But the knowledge of the wicked is onelyonly in theory and ſpeculation, whereby they are enabled onelyonly to talke and diſcourſe of the things they conceiue, and hauehave no ſenſe, feeling or experience of that powerfull working of it for their inward ſanctification or outward reformation, but ſtill lye frozen in the dregs of their ſins, and neuer cōſcionably practiſe any duties, though they can learnedly and cloquently diſcourſe of them. In which reſpect it is ſaide, that the ſeede of the word taketh no roote in them, Mat. 13. 6 7.becauſe their knowledge is not ſetled and grounded vponupon theſe onelyonly true foundations which neuer faile. Secondly the knowledge of the regenerate is more cleare diſtinct, and particular, and therefore ſufficient to direct and guide them, not onelyonly after ſome generall manner, but alſo in all particular duties and actions; but the knowledge of the vnregenerate is more generall, confuſed and darke, onelyonly inabling them to ſet downe generall rules of duties, or if particular, yet rather to others then to themſelues, who are ſo blinded with their paſſions and carnall luſtes, that their knowledge giueth them no ſufficient direction for their owne cariage in particular duties. Thirdly the knowledge of the regenerate ſtill applieth the things knowne to particular vſe, bringing the word of God home to their owne hearts and conſciences; as the threatnings of the law for their humiliation to driue them to Chriſt, to reſtraine them from ſin, when they are ready to fal, and to raiſe them being fallen by vnfained repentance. So Iob kept his eyes vnderunder couenant, that they ſhould not glaunce wantonly vponupon women, Iob. 31. 1. 3.becauſe hee knewe that deſtruction was to the wicked, and a ſtrange puniſhment to the workers of iniquitie. And hereby Ioſeph was reſtrained from harkening to his miſtreſſes wicked ſuite. How can I doe this great wickedneſſe and Gen. 39. 9.ſinne againſt God? And ſo likewiſe hereby they are inticed and ſpurred forward vntounto all good duties, when as they feele themſelues dull and ſlow. For ſo the Apoſtle hauing ſpoken of Gods feareful iudgement he applieth this knowledge 2 Cor. 5: 11.to particular vſe; knowing therefore (ſaith he) the terrour of the Lord we perſwade men, as though hee ſhould ſay, I dare not knowing this terrible iudgement, but perſwade you to obedience and dehort you from ſinne, leaſt neglecting my duty I alſo bee lyable vntounto it. And thus alſo knowing the promiſes of the Goſpell, they apply them for their owne conſolation; according to that of the Apoſtle; Whatſoeuer things were written aforetime, were written for Rom. 15. 4.our learning, that wee through patience and comfort of the Scriptures might hauehave hope. But the wicked by their knowledge apply not or miſapply, they either apply all vntounto others, or apply falſely vntounto themſelues, arrogating all the promiſes of life and ſaluation, though they doe not all belong vntounto them. Fourthly, the knowledge of the regenerate drawes them neerer vntounto God, and vnites them more firmely vntounto him in louelove & true obedience, firſt in louelove of God and of that truth which he hath reuealed vntounto them, for when he hath made knowne vntounto them not onelyonly his infiniteneſſe in all perfection; but alſo his goodneſſe and mercy towards them, then this flame of Gods louelove kindleth in their cold hearts the fire of louelove towards God againe, which maketh them to thinke nothing too much or enough which they can doe or ſuffer for his ſake; whereby they are moued to make an holy vſe of all they knowe, both for the auoyding of all which God hateth, whom they ſo louelove, and the embracing and practiſing of all which he loueth and and requireth. But the knowledge of the vnregenerate is a light onelyonly without hea…e which driueth them further from God, and alienateth their hearts from him, becauſe they cannot apply to their owne vſe his ſauing attributes, but rather are terrified with his wiſedome, power and iuſtice, whereby he is able and willing to puniſh and take vengeance on all ſinners. Neither doeth it ſtirre them vp to any obedience, (vnleſſe it be for ſeruile feare) but rather enableth them to rebell and diſobey more ſecurely, whileſt by their great learning, their ſubtill ſhifts and nice deſtinctions, they can more cunningly vntwiſt the cords of Gods Commaundements which ſhould bind them to their dutie, and ſo winde themſelues and ſlip their neckes out of the yoke of Gods Lawe, that it cannot hold them, and whileſt thereby they are enabled to defend their ſins with their ſubtill ſophiſtry, and to preſerue themſelues from iuſt cenſures, their names from deſerued ſhame, & to ſtoppe the crye of their conſciences, that they may not checke and accuſe them for their ſinnes. Finally the knowledge of the regenerate bringeth them to true humilitie, and the better and more clearely they conceiue of Gods goodneſſe, power and glorious maieſtie and of their owne miſery, ſins and imperfections, the more they abaſe themſelues and become vile in their owne ſight, as we ſee in the example of Abraham, who when he moſt neerely and familiarly conuerſed with God, had the meaneſt conceipt of himſelfe, acknowledging that he was but duſt and aſhes; in Dauid who hauing attained vntounto a greater meaſure of ſpirituall Gen. 18. 27.knowledge then his teachers, confeſſeth that hee was but a worme and no man; in Iob who hauing come vntounto pſal. 22. 6.a more cleare knowledge of God by ſeeing him with Iob. 42. 5. 6.his eyes, abhorred himſelfe in duſt and aſhes; and in Agar, who being inlightened with a large meaſure of heauenly Pro. 30. 2.wiſedome, profeſſeth that hee was more brutiſh then any man, and had not the vnderſtanding of a man. But contrariwiſe the knowledge of the vnregenerate puffeth them vp with pride, according to that of the Apoſtle, knowledge puffeth 1 Cor. 8. 1.vp, louelove edifieth; and cauſeth them to vilefie and contemne others in compariſon of themſelues, as wee ſee in the example of the Phariſees, who deſpiſed all them who confeſſed the trueth concerning our Sauiour Chriſt as ignorant and ſimple ideots. But this people who knowe not the law Ioh. 7. 48. 49are curſed. And the reaſon is becauſe their knowledge is onelyonly ſpeculatiue, confuſed and generall, and doeth not bring them to any ſenſe and feeling of their ſinne and miſery, or to a liuely and experimentall apprehenſion of Gods ſauing attributes.
§ Sect. 6 The ſecond effect of the ſpirit is to prepare our heartes for faith & then to worke it in vsus.A ſecond effect of the ſpirit whereby we may be aſſured that it dwelleth in vsus, is the preparing of our hearts to receiue the grace of a liuely and iuſtifying faith and the effectuall working of it in vsus being thus prepared, It prepareth them, firſt by enlightening our mindes and by ſh…wing vntounto vsus our ſinne and miſery by the lawe of God, and that in reſpect of our ſelues wee are brought into a damnable and deſperate condition, out of which wee cannot recouer by any meanes of our owne, nor by all the helpe of men and Angels. And when her by it hath throughly humbled vsus and made vsus deſpaire of all our owne abilities, then it reuealeth vntounto vsus the infinite mercies of God, his free grace and eternall louelove in his ſonne, and the al-ſufficient merits of Chriſt, together with the ſweete promiſes of the Goſpell made in him, offring grace and mercy, for the forgiueneſſe of ſinne, and the ſaluation of our ſoules, to all that will receiue them by the hand of faith, and will turne vntounto God by vnfained repentance: vntounto which truth of God reuealed in the miniſtery of the Word, the holy ſpirit by a ſecrete operation worketh an aſſent as being moſt infallible, ſeeing it proceedeth from him who is trueth it ſelfe and cannot lye, which aſſent being effectuall worketh in our vnderſtandings a perſwaſirn that our ſinnes though many and haynous, are yet pardonable; and in our iudgements a moſt precious eſteeme of Gods mercies and Chriſts merits, from and by which alone we receiue remiſſion. In our hearts alſo this effectuall aſſent worketh an earneſt and conſtant deſire that they may be pardoned, and to this ende an hungring and thirſting after Chriſt and his righteouſneſſe; in our willes a firme reſolution to reſt vponupon Chriſt alone for iuſtification and ſaluation; and in our actions a conſcionable endeauour in the vſe of all good meanes, whereby we may be more and more aſſured, that we ſhall hauehave our part in the mercies of God and the merits of Chriſt. And theſe are the firſt degrees of iuſtifying faith which who ſo want are deſtitute of it; the which being wrought in vsus, the Lord bleſſeth the meanes of ſaluation, which the beleeuer conſcionably vſeth with a deſire to profit by them, as the word, Sacraments, Prayer and the reſt, for the encreaſing of theſe firſt degrees in vsus, vntil they growe from a graine of muſtardſeede to a great tree, from an aſſent to an apprehenſion and application of the promiſes, with ſome aſſurance that Gods mercy and Chriſts merits belong vntounto vsus. VntoUnto which degree the moſt Chriſtians who labour after it doe attaine, if death preuent them not and hinder them from comming from their ſpirituall infancy to their riper age in Chriſt. Now this faith being come to application of Chriſt and the promiſes, and ſome aſſurance that they belong to the beleeuer, it groweth daily in the carefull and diligent Chriſtian to more ſtrength, by his often feeling and experience of Gods louelove, by his acquaintance with him in his holy ordinances, by teſtifying and approuing of his louelove towards God againe, in his continuall fruits of new obedience, the exerciſes of a Chriſtian life in good workes, and by his chearefull readineſſe to ſuffer any thing which it pleaſeth God to cal him vntounto for his ſake, vntill at laſt it come to that plerophory and full perſwaſion of Gods vnchangeable louelove, and our Election, Rom. 8. 38. 39. 1 Ioh. 4. 18.Adoption and Saluation which was in the Apoſtle Paule who was fully perſwaded that nothing in the world was 1. Pet. 1. 8. Rom. 5. 3.able to ſeperate betweene Gods louelove and him. And this is accompanied with ſuch peace of conſcience, as paſſeth all vnderſtanding. For when we are aſſured that wee hauehave the remiſſion of our ſinnes, and are quite freed from them both in reſpect of their guilt and puniſhment, then the terrours and feares which did accompany them are taken away, and both Sathan and our owne conſciences which did continually accuſe vsus are put to ſilence, ſo as they can no longer affright vsus nor diſturbe our peace. From whence ſpringeth ſpirituall ioy vnſpeakeable and glorious, whereby we reioyce not onelyonly in the fruition of Gods benefits, but alſo in afflictions and tribulations, as the Apoſtle witneſſeth, when as we ſee our ſelues freed out of the hands of all our ſpirituall enemies, the wrath of God, the curſe of the lawe, death, hell and condemnation, and now brought into an happy and bleſſed eſtate of grace and ſaluation, in and by Ieſus Chriſt, and and his benefits apprehended and applied by faith. Which effects who ſo finde thus wrought in them, they may be aſſured that they hauehave the ſpirit which is the cauſe and authour by which they are wrought; euen as the light bringeth vsus the Sunne, the ſtreames to the fountaine, and the branches and fruite vntounto the roote from which they flow and ſpring.
§ Sect. 7 The differences betweene a iuſtifying faith and the faith of preſumptuous ciuill worldlings.Yea but hypocrites and vnregenerate men doe boaſt moſt of their faith and aſſurance of ſaluation, and therefore they alſo may hauehave the ſpirit, or elſe this faith is no infallible ſigne of it. To which I anſwere that they hauehave no true faith, but (as it were) in a dreame and dotage, they delude themſelues by miſtaking their carnall and ſecure preſumption for a liuely and iuſtifying faith. But how ſhall we diſcerne the one from the other, ſeeing they ſeeme to hauehave oftentimes as ſtrong confidence & aſſurance of their ſaluation as the beſt Chriſtians? I anſwere that though there be betweene them ſome ſeeming ſimilitude, yet there is as great difference as betweene pure gold & a rotten poſt guilded ouer. For firſt true faith is grounded on the Scriptures & the word of God, but preſumption hath no ground but an idle conceipt ariſing cut of pride and ſelfe-louelove; True faith alwayes followeth vnfained humiliation in the ſight and ſenſe of our ſinne and miſery; whereas the preſumptuous man was neuer humbled, but hath a proude conceipt of his owne righteouſneſſe and worthineſſe. Faith followeth illumination and knowledge, and firſt we muſt know God and his Chriſt, before we can truely beleeue in them; but preſumption riſeth commonly out of ignorance, and the more deſtitute the woldly man is of the knowledge of God and his wayes, the more bold and confident hee is in his perſwaſion. True faith is ioyned with all other graces, as louelove zeale of Gods glory, humilitie, patience and obedience, manifeſting it ſelfe by the fruites that it bringeth foorth in good workes. But preſumption is ſeuered from them all, and goeth alone without any ſuch company and attendants. True faith is not diſcerned before ſound conuerſion, and then it beginneth in ſome ſmall and weake degrees; but preſumption is borne and bred with vsus, and in an inſtant commeth to its full ſtrength; which maketh the ſecure worldling to bragge, that he hath alwayes beleeued, and is ſo ſtrong in faith, that he neuer doubted of his ſaluation. True faith is not attained vntounto without great difficulty, it being no leſſe a worke to beleeue the Goſpell then to fulfill the Lawe; but preſumption voluntarily creepeth into our hearts, and the leſſe paines wee take in the vſe of Gods holy ordinances, the more eaſily it entreth, and the ſtronger it waxeth. Faith is alwayes aſſaulted with doubting, and the one being a fruite of the ſpirit, the other of the fleſh, there is a great and continuall conflict betweene them; but preſumption is bold and confident, and he who is poſſeſſed of it, profeſſeth that hee neuer doubted of his ſaluation, neither feeleth he any conflict in him, becauſe he is wholly carnall, and corruption warreth not againſt corruption, but onelyonly runneth out of one extreame into another, for when the ſecure worldling being by ſome meanes awakened out of his lethargy ceaſeth to preſume, then he beginneth to deſpaire. Faith purifieth the heart and worketh by louelove, and is neuer ſeuered from vnfained repentance; but preſumption nouriſheth and increaſeth all ſinfull corruptions, and they who moſt preſume are moſt deſtitute of all true louelove towards God and their neighbours. And howſoeuer they leaue ſome groſſe ſinnes forworldly reſpects▪ yet they repent of none, there being no charge in their affections, but onelyonly in their actions; yea in this reſpect alſo they nouriſh many ſins in their boſomes which they thinke moſt ſweete and aduantageable, and will by no meanes be perſwaded to part with them. Faith vniteth and applieth Chriſt vntounto the beleeuer for all vſes for which God gaue him, that is as well for ſanctification as for iuſtification and ſaluation, and applieth the vertue of his precious Rom. 12. 1.blood, for the taking and purging away of the pollution and corruption of ſinne, as well as the guilt and puniſhment; and as it taketh hold of Chriſt to make him ours, ſo it giueth and offereth our ſoules and bodies vntounto Chriſt, that we may become his, and be wholly deuoted and dedicated to his worſhip and ſeruice: but preſumption onelyonly apprehendeth Chriſt for the remiſſion of ſinne and the obtaining of euerlaſting life, and not for the mortification of ſinne by vertue of his death, nor ſpirituall quickening and renewing by power of his reſurrection; and ſo alſo it is onelyonly a receiuer but no giuer, it taketh all in ſhewe which Chriſt offereth, but it will in louelove of thankefulneſſe returne nothing vntounto him againe. Faith finding it owne weakenes, and the ſharpe encounters of doubting and incredulity, laboureth earneſtly in the vſe of all good meanes whereby it may bee more and more encreaſed and confirmed, as hearing the word, receiuing the Sacrament, reacing, prayer, meditation and ſuch like; but preſumption finding no ſuch aſſaults, ſecurely neglecteth all theſe helpes, feeling it ſelfe then the ſtrongeſt when it is moſt deſtitute of them. Finally true faith endureth in the day of fiery tryall and temptation, and euen when God ſeemeth to frowne, to withdrawe outward teſtimonies of his louelove, and in ſtead of them ſendeth afflictions and croſſes, then the beleeuer with Abraham, hopeth aboue hope, and beleeueth againſt beliefe, it Rom. 4. 18. Iob. 13. 15. & 19. 25.pearceth through all theſe cloudes of diſcomfort with a liuely and ſpirituall eye, and beholdeth the face of alouing father in Chriſt, euen when hee ſtill holdeth the rodde in his hand; yea though it hauehave no ſenſible comfort, nor preſent feeling of Gods fauour, yet being the ſubſiſtance of things hoped for, and the euidence of things not ſeene, it ſtill Heb. 11. 1.maketh the beleeuer to flee vntounto God, and to reſt vponupon him alone▪ for freedome from euill or fruition of good. But the preſumptuous man ſwelled with the winde of confidence like a bladder, letteth out all with the pricke of a pin, and after all his Thraſonicall bragges of ſtrength and fortitude, hee fainteth and cowardly yeeldeth when he is firſt encountred with croſſes and afflictions. His courage is preſently cooled, his confidence turned into diſtruſt his proude preſumption into affrighting terrours and helliſh deſpaire; and as it was chiefely grounded on outward things and worldly proſperitie, ſo when theſe are taken away, then it alſo quaileth, faileth and commeth to nothing.
§ Sect. 8. The difference betweene iuſtifying faith & that which is temporary and hypocriticall. Luk. 8. 13. Ioh. 2 24. 1.But though preſumptuous worldlings hauehave no true faith, and conſequently hauehave not the ſpirit dwelling in them; yet perhaps temporaries and hypocrites may, ſeeing in the Difference in preparation vntounto them.Scriptures they are ſaid to beleeue, and therefore they alſo may hauehave the ſpirit. I anſwere that though this temporarie faith bee a common gift of the ſpirit, yet it differeth much from a true iuſtifying faith, and therefore is no ſigne that Gods ſanctifying ſpirit doth dwell in them that hauehave it. For firſt they differ in the preparation whereby men are fitted to receiue them. For before true iuſtifying faith goeth ſound humiliation, a true ſight and ſenſe of ſinne, as ſinne, and not onelyonly in regard of puniſhment, and an earneſt deſire to be vnburthened of it. But the temporarie is neuer thus throughly humbled, for whileſt he ſeeth ſome ſinnes he winketh at others, he grieueth and groneth, rather vnderunder the puniſhment, then vnderunder the ſinne; hee is willing to part with ſome ſinnes which rather pinch his conſcience then pleaſe his affection, but eſteemeth others no burthen, yea rather his chiefe delight; and though he leaueth many, yet he truely reputeth of none, becauſe there is onelyonly a ſurceaſing of the action, but no change of the heart and affection.
§ Sect. 9. Second difference in their nature and parts.Secondly, they differ in their nature and parts. For true faith highly eſteemeth Chriſt, and preferreth him and his righteouſneſſe before all the world, counting all things in compariſon of them dung and loſſe; and therefore is ready to forſake all that it may inioy him: but temporarie faith 1 Cor. 2. 2: Phil. 3. 9. Gal. 6. 14.preferreth the world before Chriſt, and though it make ſome account of him in an inferiour place, yet it will rather leaue him then leaue the world, if the one of neceſſitie muſt be parted with. Secondly, true faith effectually aſſenteth to the whole Word of God, as being his vndoubted truth, and eſpecially to the promiſes of the Goſpell concerning the remiſſion of ſinne, reconciliation with God, and the eternall ſaluation of all that beleeue. Whence ariſe thoſe deſires in the heart, and reſolution in the will before ſpoken off, whereby the beleeuer hungreth after Chriſt and his benefits, and caſteth himſelfe vponupon him alone for iuſtification. But temporarie faith either aſſenteth onelyonly to the truth of ſome part of the word and not to ſome other, as to that which will ſtand with humaine reaſon and a mans owne experience, but not to that which is aboue or contrarie vntounto them; to the promiſes of the Goſpell, not to the threatnings of the law, or to ſome of either, and not all of both; or if to all, yet this aſſent is not effectuall, as appeareth by the differences that are in the deſires and reſolutions of true beleeuers from thoſe that are in temporaries & hypocrites. For the deſires of the true beleeuer is to be made partaker of Chriſt and his benefits are exceeding feruent and earneſt, like the deſires of (a2 Cor. 14. 1.) couetous men after riches, of (bGen. 30. 1) Rachel after children; of the (cCant 2. 5.) louing bride after her beloued bridegroome, of the (dPſal. 143. 6.) dry and chopped ground after pleaſant ſhowers, (eMat. 5. 6.) of the hungry and thirſtie after meate and drinke; of the (fPſal. 119. 20. 40.) woman with childe after deſired meates, who ſo longeth that ſhe is ready to miſcarry and periſh, if her longing deſire be not ſatisfied: But the deſires of temporarie faith are faint and cold, and though they can be content to hauehave the things belonging to ſaluation, if they will come with eaſe and ſmall coſt, they chooſe rather to be without them, then that they ſhould be ouer chargeable or take vp too much of their time and labour. Secondly the deſires of true faith are alwayes ioyned with a carefull indeauour in the vſe of all good meanes whereby they may be ſatisfied, and in auoiding all contrary meanes whereby they may be hindred. But the deſires of temporarie faith are ſo idle and ſlothfull, that they neglect all meanes wherby they might atchieue their deſires, as we ſee in Balaam, who deſired to dye the death o… the righteous, but could not bee content to imitate them in their liues. Thirdly, the deſires of iuſtifying faith are conſtant and continuall, like Dauids whoſe ſoule breaked, for the longing that it had to Gods iudgements at all times: but the deſires of Pſal. 119. 21.temporarie faith are but by fits and flaſhes, as when they are at a Sermon, and hauehave their conſciences conuinced with the powerfull miniſterie of the Word, when they are in the houſe of mourning, and hauehave before their eyes ſpectacles of their mortalitie, when they ſee ſome notable example of the worlds vanitie and mutabilitie▪ or of the happineſſe of thoſe who feare God, and make conſcience of their wayes; when they are caſt downe by ſome grieuous affliction, and finde themſelues croſſed in all their earthly deſires. Secondly, there is great difference betweene the reſolutions of faith in true beleeuers and thoſe who are but temporaries and hypocrites. For true iuſtifying faith reſolueth to cleaue vntounto Chriſt alone, and to forſake all rather then to be ſeuered from him: But the faith of temporaries cauſeth them to cleaue vntounto Chriſt ſo farre forth as the world will let them, and if they may ſhare with him in his benefits, and not be hindred of their worldly deſires, they are willing then to giuegive him entertainment; but if they be put to part with all that they may hauehave him, this is an hard ſaying, and they cannot abide it, but though they came reioycing to Chriſt, they will goe away with the yong man) ſorrowfull, and will not buy him and his benefits at ſo deare a price. Like herein vntounto Merchants who like the beſt wines when they taſte them, but leaue and let them goe, when as they heare how deare they are prized.
§. Sect. 10 The third difference betweene them is in their properties.Thirdly, iuſtifying and temporarie faith doe differ one from another in their properties and qualities. For true faith is heartie and vnfained, and therefore is called by the Apoſtle foreign faith that is not fained, and if there be any hypocriſie lurking in the heart, it is an enemie vntounto 2. Tim. 1. 1. 5.it, and laboureth to purge and roote it out: but the faith of temporaries is hypocriticall and purpoſely affecteth and delighteth in diſguizing and diſſimulation. Againe true faith is conſtant and couragious to indure the fiery triall. It will come vntounto God and catch hold on him for merciemercy, when hee frowneth and ſeemeth angry. It applyeth the promiſes, when they ſeeme voide and hopeleſſe, and waiteth Eſa. 28. 26. Habac. 2. 3.Gods leyſure, when hee deferreth to performe them. For hee that beleeueth (as the Prophet ſpeaketh) ſhall not make haſt. It cleaueth vntounto the Lord when he ſeemeth to reiect and ſhake vsus off, and will not leaue the profeſsion and practiſe of his truth▪ when it is beaten from it by afflictions and perſecutions. But temporarie faith though it make a glorious and golden ſhew in the time of proſperity, yet it becommeth droſſe in the fierie tryall; and though it commeth ioyfully to God, when he inuiteth with benefits, yet it will cowardly runne away, when hee threatneth or correcteth. It ſpringeth and ſprouteth, when it is watetered with the ſhowers of proſperitie, but withereth and ſadeth, when the hot ſunne of perſecution ariſeth; and though the temporarie bee ready to receiue all good from God, yet he is not patient with Iob of receiuing euill alſo.
§ Sect 11. The fourth difference in reſpect of their concomitants.Fourthly, iuſtifying faith differeth from the faith of temporaries in reſpect of the companions which doe accompapanie them. For true faith is ioyned alwayes with a great conflict betweene it & doubting, which maketh the poore Chriſtian to cry out with the father of the poſſeſſed child, I beleeue, Lord help mine vnbeliefe; and with the Apoſtles, Saue Mark. 9. 24 Mat. 8. 25.vsus, Lord, we periſh. Neither doth it obtaine the victorie ouer vnbeliefe, and get quiet poſſeſſion of our hearts, without much ſtruggling, ſtriuing, and painefull labouring in the vſe of all good meanes, whereby it may ſtrengthen it ſelfe, and weaken its enemie. But the faith of temporaries is eaſily attained without any great oppoſition or long labour, for no ſooner doth he heare the Word, but preſently he receiueth it with ioy, and as ſoone as the ſeede is caſt Mat. 13. 20.into the ſtonie ground, it forthwith ſpringeth and ſheweth it ſelfe in the greene blade of a glorious profeſſion. It reioyceth before it grieueth, and comfort commeth before mourning; It is exalted before there was any humiliation, and triumpheth in victorie without any conflict. And the reaſon is, becauſe the temporary beleeuer is not much croſſed in his preſumptuous conceipt by Sathan or his owne fleſh, who are content to let him flatter himſelfe with a ſhaddow and ſemblance of faith which is without vſe or fruit, that reſting in this, he may neuer labour after ſuch a faith as is ſound and ſubſtantiall; knowing well enough, that it will nothing profit him, ſeeing within a while his inlightning will turne to greater darknes, his beleeuing to deſperate denying or deepe deſpairing, his waſhing and cleanſing, to greater pollution and defiling, and that hee may at pleaſure make his re-entrance with ſeuen ſpirits worſe then himſelfe and ſo make the laſt end of this man worſe Heb. 6. 4. 5. 6. Mat. 12. 44. 45. 2 Pet. 2. 20.then his beginning. Againe true faith is ioyned with all other ſanctifying and ſauing graces, for from this fire of faith riſeth the flame of louelove and zeale; from this holy roote ſpringeth the fruit of all new and true obedience; From this fountaine floweth affiance in God, feare, hope, humilitie and the reſt; all which as they are the effects of faith in reſpect of their birth and being, ſo are they companions, props and ſtayes of it after they are wrought in vsus. But eſpecially the moſt knowne and apparant companion of a liuely faith is a good conſcience. For he that aſſuredly apprehendeth Gods louelove in Chriſt, maketh conſcience of all his workes and wayes, carefully doing thoſe things which may pleaſe him who hath ſo loued him, and whom hee ſo loueth, and flying thoſe things which may offend him. 1 Tim. 1. 5. & 3 9.Whereof it is that the Apoſtle ioyneth them together; The end (ſaith he) of the commandement is charitie, out of a pure Heb. 10. 23.heart, and good conſcience, and faith vnfained. And againe, Let vsus draw neere with a true heart in full aſſurance of faith, hauing our hearts ſprinckled from an euill conſcience, and our bodies waſhed with pure water. But the temporarie, as he hath onelyonly a ſeeming faith, ſo hath hee alſo but counterfeit and ſeeming graces; he hath no true louelove of God and his brethren, but ſuch as ſpringeth from ſelfe louelove and louelove of the world; no affiance in God longer then he vnderproppeth it with ſecundarie meanes and ſenſible helpes; no hope, longer then the promiſes are ioyned with preſent performance; no feare of God but ſeruile and ſlauiſh; no zeale, but (like that of Iehu) ſuch as will further his worldly ends; neither doth hee make conſcience of imbracing and practiſing all duties commaunded, but ſome onelyonly, which beſt fit, or leaſt croſſe▪ his carnall affections, nor of mortifying and forſaking all manner of ſinne, but of ſuch onelyonly as bring leaſt pleaſure or profit; and that little which he doth, is not performed in louelove and obedience towards God, but out of pride and vaine-glorie, ſelfe-louelove ſeruile feare or worldly reſpects.
§ Sect 12. The fift differēce in their effects. 1 True faith purifieth the heart.Laſtly, iuſtifying faith differeth from that which is temporarie in their fruits and effects. For true faith purifyeth the heart from all manner of ſinne, eſpecially thoſe inward and ſecret corruptions which are knowne onelyonly to God and a mans owne conſcience, and not onelyonly bindeth the hands to the good behauiour, but reneweth and changeth the affections of the heart, cauſing it to hate mortally thoſe vices which it formerly loued, and to reſiſt and ſubdue them in their birth and firſt beginnings. But the faith of temporaries doth not purifie the heart, but onelyonly ſeemingly reformeth the outward actions; or if it purgeth it from any ſinnes, it is from ſuch as are contrarie to naturall appetite, or from thoſe which are leſſe pleaſing and profitable: and not from thoſe wherevnto nature chiefely inclineth, and wherein the corrupt heart doth eſpecially delight.
§ Sect. 13 The 2 effect wher in they differ is in reſpect of their operation.Secondly, iuſtifying faith worketh by louelove, and is fruitfull in the duties of holineſſe and righteouſneſſe, and not by fits and ſtarts, but as an holy roote and tree of Gods planting, it beareth and bringeth forth ripe fruits continually in due time and ſeaſon; and as a liuely fountaine of grace and goodneſſe, it ſendeth forth the pleaſant ſtreames Gal. 5. 6. Pſal. 1. 3. Ioh. 4. 14 & 7. 37. 38.of good workes, and vertuous actions. But the faith of temporaries worketh ſeldome and but by fits, and onelyonly when they hauehave ſome pange of deuotion wrought in them by the power of the Word conuincing their conſciences, or out of naturall paſsion moued with ſome pitifull obiect. Neither are theſe true fruits of holineſſe and righteouſnes, becauſe they ſpring not from a liuely faith, vnfained louelove, & true obedience, but from ſelfe louelove, praiſe of men or other worldly reſpects; they are not ripe fruits fit to bee reaped and carried into the barne, but onelyonly greene blades, ſemblances and ſhewes which wither before the time of harueſt.
§ Sect. 14. The third effect reſpecteth ioy. 1 Pet. 1. 8.Thirdly, true faith cauſeth peace of conſcience, and ioy in the holy Ghoſt, which is no ſlight nor flitting ioy, but as the Apoſtle calleth it, vnſpeakeable and glorious, the which in the nature of it is ſpirituall, like the author which worketh i…, and moſt ſheweth it ſelfe, when as wee are exerciſed about ſpirituall obiects and exerciſes, as hearing the Word, reading meditation, praying, holy conferences, and ſuch like. But temporary faith bringeth no ſuch peace; For there is no peace ſaith my God to the wicked. And howſoeuer ſ…. 57. 21.they hauehave ſome ioy, yet there is great difference betweene it, and that which proceedeth from true faith. For Mat. 13. ….the faithfull delight in the Word, as being the word, not of man, but of God himſelfe, and becauſe they finde it his 1 Theſ. 2. 13. Rom. 1. 17.ſtrong power (whatſoeuer the inſtruments be) to their ſanctification and ſaluation. But temporaries reioyce in it for nouelties ſake, and as it is the word of man, not ſo much in reſpect of the ſpirituall matter, as the manner how, and the perſon by whom it is deliuered, becauſe they louelove him as a friend for worldly reſpects, or for his naturall gifts and parts, becauſe hee is learned, wittie and eloquent; the which ioy ceaſeth and turneth oftentimes into anger and ſpleene, when as the word commeth home to the conſcience, and reproueth him ſharpely for his darling ſinnes. Secondly, the faithfull man reioyceth in ſpirituall things, the aſſurance of Gods louelove, the remiſsion of his ſinnes and his owne ſaluation: and though hee taketh ſome ioy and comfort in the things of this life, yet it is but ſmall in compariſon of the other. But the temporarie beleeuer contrariwiſe taketh ſome ſmall ioy in ſpirituall things, as hauing ſome little taſte of them; but his chiefe reioycing is in things worldly and earthly, which maketh him to neglect the other ioy, when as they croſſe one another, and will not ſtand together. Thirdly, the ioy of the faithfull, like the cauſe of it, which is our faith, is ſmall at the firſt, but increaſeth by degrees vntill it come to fulneſſe of ioy, like that of Dauids; Thou haſt put gladneſſe in my heart, more Pſal. 4. 7.then in the time, that their corne and their wine encreaſed: but the ioy of temporaries is greateſt at the firſt entrance, and then decayeth by little and little, till at laſt it be vtterly conſumed & come to nothing. Finally the ioy of true faith is ſtrong & conſtant, and not only continueth in the fruition of worldly proſperity, but alſo in affliction and perſecution, as we ſee in the example of the holy Apoſtles, who reioyced and ſung Pſalmes vntounto God, when as they were perſecuted for preaching the Goſpell. But the ioy o… temporaries, like that of the Graſhoppers, continueth … whileſt the ſummer of proſperity laſteth, but decayeth and dyeth in the winter of afflictions.
§ Sect 15. The fourth effect reſpecteth confeſſion & chriſtian apologie. Rom. 1…. 10. 1 Pet. 3. 15.Fourthly true faith, as it inwardly in the heart beleeueth vntounto righteouſneſſe, ſo outwardly with the mouth it confeſſeth to ſaluation; and the true Chriſtian, as he beleeueth in Ieſus Chriſt, ſo he is alwayes ready to render a reaſon of his faith and hope that is in him, when the glory of God or good of his neighbours requireth it, although it bee with the hazard and loſſe of his goods, landes, liberty and life. And being indued with the ſpirit of faith▪ he is ready to ſay with the Pſalmiſt and Apoſtle, I beleeued, and therefore hauehave I ſpoken. But the temporary beleeuer confeſſeth Pſal. 116. 10. 2 Cor. 4. 13.his faith when as it will ſtand with his worldly credit or aduantage, but ſmothereth his profeſſion in time of daunger, and vtterly denyeth it, rather then he will vndergoe any damage for it.
§ Sect. 16 The fifth effect reſpecteth contentment. 2 Cor. 5. 7. Rom. 1. 17. Heb. 13▪ 5.Fiftly, true faith, giueth a Chriſtian comfort and contentment in all eſtates; for be liueth and walketh by faith and not by ſenſe, and therefore when hee wanteth friends or wealth, and ſuch like worldly helpes, he reſteth contented, becauſe his chiefe treaſure and ſufficiency is in Gods neuer fayling prouidence, vponupon which he chiefely relyeth; according to that of the Apoſtle, I hauehave learned that in whatſoeuer eſtate I am therewith to be content. And againe, Neuertheleſſe Phil. 4. 12. Gal. 2. 20.I liue, yet not I, but Chriſt liueth in me; and the life which I now liue in the fleſh, I liue by the faith of the ſonne of God, who hath loued mee and giuen himſelfe for mee. But the temporary beleeuer liueth by ſenſe and not by faith, and truſteth in God when as hee hath in his hands the pledges and pawnes of earthly benefits, but diſtruſteth in his promiſes and prouidence when as ſecundary helpe and inferiour meanes faile, and therefore vſeth vnlawfull meanes to helpe himſelfe.
§ Sect. 17. The 6 effect is the ouercoming of the world. 1 Ioh. 5. 4: 5.Sixtly, true ſaith ouercommeth the world, according to that of the Apoſtle, Whoſoeuer is borne of God ouercommeth the world, and this is the victory that ouercommeth the world, euen our faith. Who is he that ouercommeth the world, but hee that beleeueth that Ieſus is the Sonne of God? And it contemneth all earthly things as vaine and worthleſſe, in compariſon of ſpirituall grace and heauenly glory. But the temporary beleeuer when hee is at the beſt, is but a meere worldling and a deuoted ſlaue, to his worldly luſtes and deſires after honours, riches and pleaſures. And therefore embraceth grace and glory ſo farre forth onelyonly, as they will ſtand with the fruition of his earthly idols, but reiecteth and renounceth his part and intereſt in them, when as they croſſe, and will not ſtand with his earthly deſires.
§ Sect. 18. The laſt effect reioycing to thinke of chriſts comming to iudgment.Laſtly, true iuſtifying faith maketh vsus to reioyce, when as wee thinke of the appearing of our Sauiour Chriſt vntounto iudgement, and euen to long for this time as being the day of our full redemption, when both in body and ſoule wee ſhall be freed from all ſinne and miſery, and enioy all glory and endleſſe happineſſe, according to that of our Sauiour; When theſe things beginne to come to paſſe, then looke vp and lift vp your heads for your redemption draweth nigh. And ſo the Apoſtle ſaith, that we which hauehave receiued the firſt fruites Luk. 21. 28. Rom. 8. 23.of the ſpirit, euen we our ſelues groane within our ſelues, waiting for the adoption, to wit, the redemption of our body. The which ioy in thinking on this day, and mourning becauſe it is deferred, commeth through our aſſurance of faith and confidence of hope. For therefore doe we deſire to leaue 2 Cor. 5. 1. 7. Gal. 5. 5.this world and to be diſſolued, becauſe we knowe, that if our earthly houſe of this tabernacle were diſſolued, wee hauehave a building of God, a houſe not made with handes, but eternall in the heauens: and becauſe through the ſpirit, wee waite for the hope of righteouſneſſe by faith. But no ſuch ioy or longing accompanieth the faith of temporaries, becauſe they hauehave no ſuch aſſurance of this happineſſe, and are beſides ſo beſotted with the louelove of worldly things, that they cannot without terrour and amazement thinke of that day, which when it commeth, will wholly depriue them of all their earthly ioy.
§ Sect. 19. The 3 effect is the ſpirit of adoption.A third effect of the ſpirit dwelling in vsus is to perſwade and aſſure vsus that we are the children of God, and to entitle vsus as heyres to our heauenly inheritance; the which is a priuiledge and prerogatiue that belongeth to all the faithfull, and to them alone, according to that of the Euangeliſt; But as many as receiued him, to them gaue hee power to Ioh. 1. 12.become the ſonnes of God, euen to them that beleeue on his name. And this is an vndoubted fruit of the ſpirit, as the apoſtle witneſſeth; For yee hauehave not (ſaith hee) receiued the ſpirit of bondage, againe to feare, but yee hauehave receiued the ſpirit Rom. 8. 15. 16. Gal. 4. 6.of adoption, whereby we cry, Abba, Father. The ſpirit it ſelfe beareth witneſſe to our ſpirit, that wee are the children of God; and if children then heyres, heyres of God, and ioynt heyres with Chriſt. And againe; Becauſe yee are ſonnes, God hath ſent forth the ſpirit of his ſonne into your hearts, crying Abba, Father. In which regard the ſpirit of God dwelling in vsus 2 Cor. 5. 5.is called the ſpirit of adoption, which doeth not giuegive vntounto vsus a doubtfull teſtimony of this ineſtimable priuiledge, but certainely aſſureth vsus, that it doeth belong vntounto vsus. In which regard it is called an earneſt which God therefore Eph. 1. 14.giueth vsus, to put vsus out of all doubt, that he wil make good this heauenly bargaine which hee hath promiſed vntounto vsus. Which is (ſaith the Apoſtle) the earneſt of our inheritance, vntill the redemption of the purchaſed poſſeſsion. And in the ſame reſpect it is called a ſeale, which by the powerfull impreſſion, that it imprinteth in vsus, aſſureth vsus, that God will make good vntounto vsus the promiſe of grace and ſaluation in Ieſus Chriſt. So the Apoſtle ſaith; In whom alſo after ye beleeued, yee were ſealed with that holy ſpirit of promiſe. And Eph. 1. 13. &. 4. 30.grieue not the holy ſpirit of God, whereby yee are ſealed vntounto the day of redemption. If therefore by this earneſt and ſeale we hauehave attained vntounto this aſſurance of our adoption and right vntounto our heauenly inheritance, we may be aſſured alſo that the ſpirit of God dwelleth in vsus, for the cauſe and the effect cannot be ſeuered, and our aſſurance of our heauenly bargaine doeth plainely argue, that we hauehave receiued this earneſt and ſeale by which alone it is confirmed vntounto vsus. But that we may not be deceiued with a falſe and counterfeite ſeale, let vsus remember, that this ſeale onelyonly is annexed vntounto the couenant of grace, which requireth on our part the condition of faith and repentance, and as it is Gods priuy ſeale, according to that, the Lord knoweth them that are his, ſo there is a broade ſeale ioyned with it, let eueryevery 2 Tim. 2. 19.one that nameth the name of Chriſt depart from iniquity; and therefore thoſe who liue in their infidelity and impenitency, hauehave not receiued this ſeale, for what hauehave they to doe with the ſeale, to whom the couenant doeth not appertaine?
§ Sect 20. The fourth effect is the ſpirit of ſupplication.A fourth effect of the ſpirit is to enable vsus vntounto prayer, and to powre forth our ſoules vntounto God in ſuch an acceptable manner, as that our ſuites and petitions are hard and graunted by him; whereof it is called by the Prophet Zachary, the ſpirit of grace and ſupplication, which the Lord promiſeth to power vponupon the houſe of Dauid, and vponupon the inhabitants Zach. 12. 10.of Ieruſalam, that is all the true members of the inuiſible Church militant here on earth. So the Apoſtle plainly Rom. 8. 26.telleth vsus, that we know not for what to pray as we ought, but it is the ſpirit which helpeth our infirmities, and maketh interceſsion Iud. ver. 20.for vsus with groanings which cannot bee vttered. And therefore the Apoſtle Iude knowing our inſufficiencie in our ſelues to performe this duty, doeth exhort vsus to pray in the holy Ghoſt. Whereby it appeareth, that the ſpirit of God dwelleth in all thoſe, who in the ſight and ſenſe of their owne ſpirituall wants doe powre foorth their hearts and ſoules vntounto God in prayer, with faith and feruency of ſpirit, which properties I require in that prayer, which aſſureth vsus that the ſpirit dwelleth in vsus, and not ability on the ſudden vponupon eueryevery occaſion to conceiue a prayer, and to vtter it in eloquence of words, choyſe phraſes or a continued ready diſcourſe of ſpeach. For it is not ſaide, that the ſpirit teacheth vsus wordes and fluent phraſes, but to pray in the heart and ſpirit, with ſighes and groanes which cannot bee vttered, which language God that ſearcheth the heart vnderſtandeth and accepteth, as the Apoſtle ſpeaketh; yea being a ſpirit and requiring to be worſhipped in ſpirit and Rom. 8. 27. Ioh. 4. 24trueth, hee eſteemeth not the moſt eloquent prayers conceiued and vttered, without this ſight of our wants, zeale and feruency of ſpirit; and contrariwiſe where theſe are, he heareth and granteth our fuites & ſupplications, though with Ezechias, we are not able to expreſſe them, but chatter like a Crawe or Swallow, or with Hannah onelyonly moue our Eſa. 38. 14.lippes, yea in trueth though wee ſhould not ſo much as moue them, ſo that with her wee ſpeake vntounto him in our 1 Sam. 1. 13.hearts. Neither hath the Lord promiſed, that he will hearken vntounto them, who can ſpeake eloquently, but that hee will ſatisfie the deſires of them that feare him, heare their cry and Pſal. 145. 18. 19ſaue them, and that hee will be nigh vntounto them that call vponupon Exod. 4. 10. 16.him in trueth. Of which wee hauehave an example in Moſes, who though he were not cloquent, but ſo ſlowe of ſpeach that he needed to hauehave Aaron to be his ſpokeſman, and in ſtead of a mouth vntounto him, for the deliuery of his ambaſſage to Pharaoh and the people, yet God gaue audience vntounto his ſlowe and vnready ſuites, rather then vntounto Aaron, who exceeded him in cloquence, in ſo much that when Moſes muſt pray in the behalfe of the people, Aarons office was to ſtay vp his hands, that hee might more fitly continue and perſeuere in this holy exerciſe. Againe to conceiue a prayer vponupon eueryevery occaſion, and to vtter it in a continued and eloquent phraſe of ſpeech, is no aſſured ſigne, that the ſpirit of God dwelleth in vsus, becauſe it is neither proper to the faithfull, nor commune to them all. For an hypocrite may attaine vntounto this abilitie, yea euen excell in it by vertue of his naturall endowments, memory, eloquence and liberty of ſpeech, boldneſſe and ſuch like, eſpecially when as he hath had vertuous education, and hath beene inſtructed in the doctrine of godlineſſe, and alſo trained vp in theſe Religious duties not onelyonly by precepts, but by the examples of the godly, which he is able to imitate by helpe of theſe naturall endowments in the exerciſe of prayer, as well as in the function of Preaching and miniſtery of the word. And ſo likewiſe it is not commune to all the faithfull to hauehave this ability, for there are many who hauehave a great meaſure of grace, ſight of ſinne, and ſenſe of wants, ſeruent deſires & ſtrong faith, who are ſo diſabled through naturall imperfections, want of memory, boldnes, or ſlowneſſe, or vnreadines of ſpeach, that they are not able to performe this duty, eſpecially whē they are in the preſence of others. And this I write not to detract any thing from the excellency of their guifts, who are able vponupon all occaſions to expreſſe the deſires and prayers of their heart in good wordes and conuenient diſcourſe of ſpeach; ſeeing this is a guift of God, which not onelyonly ſtirreth vp our owne deuotion, but is profitable alſo for the edification of others, who can onelyonly conceiue of holy deſires, as they are by vtterance made knowne of thoſe that hauehave them; but partly to giuegive vntounto the prayer of the heart and ſoule a ſuperiour excellency, farre aboue the prayer of the lippes, euen then alſo when it is without it; partly that none ſhould pleaſe themſelues in it, though they could rauiſh others with the admiration of their gifts, if they be not as earneſt, deuoute and feruent in the deſires of their hearts as they are able and eloquent in the prayers of their mouthes, for of theſe in their greateſt excellency, it may be truely ſaide, that they are in Gods eſtimate but meere lip-labour, which will for reward drawe vponupon vsus that iuſt cenſure, this people draweth neare vntounto me with their lips, when their hearts are farre from Eſa. 29. 13me. And partly, yea eſpecially, for the comfort of all thoſe, who hauing holy deſires, through want of naturall parts, hauehave no ability to vtter them, ſeeing if ſuch can but make their ſuites knowne vntounto God by their ſighes and grones, it is an euidence vntounto them, that the ſpirit dwelleth in them, who enableth them thus to pray, and whoſe ſuites and ſupplications are ſure to be heard and granted. But yet we are not truely capable of this comfort if we doe not labour 1 Cor. 14. 1.after perfection & ſtriue to attaine vntounto the beſt gifts, much leſſe if wee are diſabled for the performance of theſe holy duties, not through want of naturall guifts but of ſpirituall grace, and through ſloth and negligence which hindreth vsus from imploying and vſing them. Of which this is an euident ſigne, when as wee hauehave libertie of ſpeach and plenty of wordes, to diſcourſe readily and freely, vponupon all occaſions of worldly and earthly things, but are then onelyonly tongue tied, when we ſhould ſpeake vntounto God, and can finde no fit wordes to expreſſe our mindes in any ſenſible manner, when as by prayer wee ſhould make our ſuites knowne vntounto him.