we are in him 1. Ioh. 3.10 in this are the children of God knowne and the children of the deuill whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother c. 4.13 hereby we knowe that we dwell in him and he in vs because he hath giuen vs of his spirit Cap. 5.1 whosoeuer beleeueth that Iesus is the Christ is borne of God Now this knowledge here spoken of is not coniecturall but infallible as 1. Ioh. 1.4 these things write we vnto you that your ioy may be full now it is but an vncertaine ioy that riseth vpon coniecturall knowledge Againe this knowledge brings forth confidence and boldnesse euen before God 1. Ioh. 3.21 If our heart condemne vs not then haue we boldnesse toward God and therefore it cannot but include an infallible knowledge as further appeareth Cap. 4.16 where the Apostle saith We haue knowne and beleeued the loue that God hath in vs. If I bee demaunded whether I know how long I may be assured I must tell you that my assured trust and confidence is that God will neuer forsake the worke which hee hath begun because he hath said Rom. 9.33 that he that beleeueth in Christ shall neuer be confounded or ashamed that is his hope shal not be deceiued And Christ hath taught me Ioh. 10.28 that his sheep which heare his voice of which I am one shall neuer perish but that he will giue vnto them eternall life And howsoeuer I know that the wickednesse and the corâ—…tion of mine owne heart is such that beeing left vnto my selfe I should soone fall away from God yet I looke vnto that promise that God hath made to all his faithfull seruants Ier. 3 〈…〉 I will put my feare into their hearts â—…y shall not depart from me resting myâ—…e not only in this that I haue apprehended Christ Phil. 3.12 but much more in that that he hath apprehended me not onely in this that I know God but much more in this that I am knowne of God Gal. 4.9 And because the gifts and calling of God are without repentance Rom. 11.29 therefore I rest vndoubted that if I liue I shall liue vnto the Lord and if I die I shall die vnto the Lord and whether I liue or die I am the Lords Rom. 14.8 neither shall any thing seperate mee from the loue of God which is in Christ Iesus our Lord cap. 8.39 Lastly to answer that Popish out-crie wherein they charge vs that our assurance of saluation grounded vpon the promise of God is a vaine and faithlesse presumption We say that to hope for saluation as they doe by vertue of our owne doings is a wicked and damnable presumption but our presumption which groweth of faith is a commendable presumption as Amb. de Sacr. lib. 5. c. 4. saith It is a good presumption to presume not vpon thine owne worke 〈◊〉 vpon the grace of Christ Such a 〈…〉 tion August in Psal 88. teacheth saying Whatsoeuer there is about thee or in thee to presume of cast it from thee and let God be thy whole presumption or presume wholly vpon God namely in that sort Ambr. teacheth by occasion of Dauids words Psal 119.116 Receiue me according to thy word It were a matter of intollerable presumption saith he to say to God Receiue me but that hee addeth the promise of God as if he should say thou hast caused vs to presume we chalenge thee vpon thine owne bond This is the presumption of true faith whereby we withdraw our eies from our selues and cast them wholly vpon God assuredly beleeuing that we shall receiue because we beleeue in him that promiseth Wherefore Greg. magn in Ezeck homil 22. saith by presuming of grace and life the righteous sing of that iudgement which all the vnrighteous are afraid of So then there is a godly presumption of saluation and of eternall life which because it cannot arise of any sufficiencie of our workes must necessarily be grounded vpon faith alone whâ—… yet notwithstanding faith receiueth comfort and strength by the good fruites and effects of grace in the feare and loue of God in faithfull care and conscience of dutie towards God and men because albeit of themselues they cannot be presumed of yet beeing fruites of faith euen in their beginnings and imperfections they are tokens of Gods secret election and foreshewings of future happines as saith Bernard lib. de gra libero arbitrio Occultae predestinationis indicia futurae foelicitatis praesagia Here we are to meete with two great and dangerous temptations the one suggested by Sathan the other proceeding from our owne corruption The first temptation Sathan will say that wee haue no faith and therefore that we haue no interest in Christ and consequently can haue no asrance of saluation To whom we may answer that our beleeuing dependeth not vpon his testimonie it is enough that we our selues do know and feele by the grace of God that we do beleeue though some men falsly perswade themselues that they beleeue yet hee that hath true faith indeede knowes that hee hath true faith euen as certenly as hee that vnderstands knowes that he vnderstandeth as 2. Cor. 13.5 Know ye not your own selues how that Iesus Christ is in you except yee bee reprobates or vnapprooueable where the Apostle giueth them to vnderstand that all which beleeue haue the spirit of discerning to know certenly that they doe beleeue So Paul speakes of himselfe 2. Tim. 1.12 I know whome I haue beleeued and to like purpose is that 1. Ioh. 3.24 By this wee knowe that hee dwells in vs euen by the spirit which he hath giuen vs where he maketh no question of it but that hee which hath the spirit knoweth that he hath the same So then such as haue receiued the gift of true faith haue also an other gift of discerning whereby they see and know their owne faith But as for the deuill wee doe the rather perswade our selues of faith because he saith we beleeue not knowing Ioh. 8.44 that he is a lyar and the father thereof Now he that was neither ashamed nor afraid to charge God himselfe with vntruth Gen. 3.4 will make lesse scruple to deale falsly with men and that therefore we vtterly reiect his witnesse as the witnesse of a notorious and treacherous deceiuer vnworthy all credit and whom wee cannot beleeue though he speake truth without danger For which cause he was so oftentimes silenced by Christ and his Apostles euen then when after his deceiueable manner he bare witnesse vnto the truth as Mark. 1.24.25 when the deuill said to Christ I know thee what thou art euen that holy one of God Iesus rebuked him saying hold thy peace And when the spirit said Act. 16.17.18 these are the seruants of the most high God c. Paul beeing greiued said to the spirit I command thee in the name of Iesus Christ that thou come out of her The second temption I cannot feele in my selfe any good
faith by the author and finisher of our faith Heb. 12.2 To this effect maketh excellently that worthie speach of Christ Matth. 11.12 saying that the violent take the kingdom of heauen by force that is the true Israelites though they endure bitter conflicts yet by faith hold fast God apprehēded in his word and through the same faith and patience obtaine the promises Heb. 6.12 To conclude therefore we are not to build our assurance vpon our owne sense and feeling but vpon Gods vnchangable and gratious promises made vnto vs in Christ Iesus And if at any time our sense and feeling telleth one thing that is that God hath withdrawen his loue from vs Ps 77.7.8.9 and forsaken vs Esa 54.7 and the word of God assure vs of an other thing that is that God will neuer forsake vs Heb. 13.5 but continue his loue vnto vs vnto the end Esa 49.8 wee are not to trust our owne feeling but vnto Gods promise for otherwise what doe wee else but preferre our deceiuing sense before Gods infallible truth and make God a lier because we beleeue not the truth of his written promise 1. Ioh. 5.10 After that we haue attained to faith and haue felt some effectuall working of Gods spirit in vs commonly in many of Gods children succeede not long after some deadnes and dulnes and they think in themselues that they haue lost the spirit of God as we haue before shewed Here we are to search the cause whether it be for some sinne committed or for some present duty not practised for leauing and neglecting the meanes of our saluation or for for some sinne not repented of or for not vsing the meanes of saluation vprightly To which purpose the Lord commandeth vs to take knowledge of our sinnes Ier. 3.13 and to remember from whence we are fallen Apoc. 2.5 The meanes to attaine to a sight of sinne is a diligent examination of a mans own selfe Lament 3.40 and Dauid giueth the same counsell to Sauls courtiers Psal 4.4 examine your hearts This examination must be made principally by the law of God and namely by the ten Commandements which ransaketh the heart to the very quick Rom. 3.20 for by the law commeth the knowledge of sin this was the meanes of Pauls better knowledge of himselfe Rom. 7.7 I knew not sinne but by the law And as this comparing the life with the law of God made the vnbeleeuer 1. Cor. 14.24.25 to fall downe on his face and to worship God and the Psalmist being a man after Gods owne heart to say Psal 130.3 if thou O Lord straitly markest iniquities who shall stand and therefore to begge of God saying Psal 143.2 O Lord enter not into iudgement with thy seruant for in thy sight shall none that liue be iustified So will it be the meanes to worke in vs a sight of our sin and to repent of the same as we haue example Acts. 2.37 who vpon Peters sermon being pricked in their hearts said Men and brethren what shal we doe To whom Peter prescribed the remedie ver 38. requiring them to amend their liues Thus by his repentance did Dauid recouer Psal 52.5 and thus Peter recouered weeping bitterly after the Lord looked vpon him Luk. 22.61.62 for if we repent God will forgiue Ier. 18.8 who after he hath spoyled vs will heale vs and hauing wounded vs will bind vs vp Heb. 6.1 for he came to seeke and to saue that which was lost Luc. 19.10 and he came not to call the righteous but the sinners vnto repentance Math. 9.13 to whom he promiseth ease and comfort Cap. 11.28 To him therfore let vs pray and say Hos 14.3 Take away all iniquity and receiue vs graciously so will we render the calues of our lippes Another remedie to recouer and stay vs in this distresse that we sinke not into the gulfe of destruction is in calling to our remembrance the times past in which we haue enioyed the loue mercie and goodnes of God and in which we in token of thankfullnes haue glorified God by a iust holy and sober conuersation Dauid being grieuously afflicted could not receiue in his soule any true comfort Psal 77.3.4 for howsoeuer he did thinke vpon the Lord yet he was still troubled what helpe did he then finde in this his present distresse he tells vs ver 5.6 that he considered the dayes of old and the yeares of auncient times he communed with his owne heart and his spirit searched diligently he remembred the workes of the Lord and his wonders of old Iob apprehending and conceuing of God as of his enemy in respect of his present sense and feeling and being moued by his freinds to doubt of his grace which he had receiued and also to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the midst of all these greiuous temptations by calling to his remembrance his fruits of faith works of sanctification which he had discerned in himselfe informer times Iob. 31.1 c. Thus we see that the faithfull feare for a time but they gather their spirits againe and recouer warm'th at the sun-shine of Gods mercies their feete were almost gone Psal 73.2 but not altogether they went into the sanctuary of the Lord ver 17. a proppe to keep them vp at length they confesse against themselues This is my infirmitie they reprooue themselues for their diffidence and howsoeuer they say in their hast that all men are liars and perhaps God himselfe not true yet by leasure they repent it and remembring Gods mercies receiue comfort Psal 119.52 The Apostle doth pithily expresse my meaning 2. Cor. 4.8 Staggering but not wholy sticking Ionah was a prisoner in a strange dungeon without light without companie without comfort in a whales belly where he accounteth himselfe as cast out of Gods sight Ion. 2.4 saying I am cast away out of thy sight but behold presently hee giueth the checke to himselfe hee recouereth in the instant when hee was in the pits mouth readie to sinke eternally and said that he would looke againe towards the Lords holy Temple This then is the fruit of beleeuing and calling to remembrance the sweete mercies of our Sauiour that in the day of sorest triall it is able to keepe vs vpright who else should fall down groueling vnto death This dulnesse and deadnes and doubtfulnesse is commonly incident vnto Gods children beeing at the same time in the estate of grace and is a part of that inbred corruption and fleshly old man which before our calling wholly possessed and ouerruled vs and after also beareth some sway in vs euen when wee are regenerate till with all other corruptions we lay this aside also by death But worldly and carnall men do neuer discerne how dull and drowsie they are in Gods seruice nor feele the huge masse of inbred corruption but fondly flatter thēselues imagining that they are in exceeding good case and verie deuout in Gods seruice which indeede as they performe it
is liuely and mightie in operation Secondly how a man may discerne betweene the illusion of the deuil and the testimonie of the Spirit Whereas presumption and the illusion of Sathan will as well tell a man that he is the child of God as the true testimonie of the spirit the way to put difference betweene them is this as followeth First we are to know that the preaching of the Gospel is the ministery of the spirit whereby we are sealed in the assurance of our saluation 2. Cor. 3.6 and hence it is that the preachers of the Gospel are called the ministers by whom men beleeue 1. Cor. 3.5 and the words of the Gospel are called by Christ spirit and life Ioh. 6.63 because it is the ministery of the spirit which quickneth vs. And Gal. 3.2 the Apostle saith that wee haue receiued the spirit by the hearing of faith that is by the doctrin of faith preached in the ministery of the Gospel If therefore the testimonie of saluation in the minde of the faithfull be conceiued by the preaching of the Gospel applied vnto them by faith then it is most certainly the testimonie of Gods spirit which sealeth in vs the full assurance of that we beleeue Eph. 1.13 for the inward testimonie of Gods spirit is not different from the outward testimony of the word and therefore it doth beare no witnesse nor giue any assurance that they are saued whome Gods word pronounceth to be in the state of damnation Now if this perswasion of theirs be not grounded vpon Gods word who perswade themselues that they are elected adopted and shall be saued notwithstanding that they liue in their sinnes without repentance making no conscience of their waies nor endeauoring to serue the Lord in vprightnes of life then it is not the testimonie of Gods spirit but a presumptuous phantasie and a secure and carnall imagination Those who haue the testimony of the spirit haue an earnest desire after the outward meanes of our saluation as the hearing and reading of the word the receiuing of the Sacraments other holy duties of Gods seruice and are carefull to enioy them not onely when they come good cheap that is in the daies of peace but also when they be verie chargeable that is in the day of trouble and aduersity That this earnest desire is a note of Gods children and a testimony of the spirit appeareth by these testimonies following Ioh. 10.27 my sheepe heare my voice Cap. 8.47 he that is of God heareth Gods word 1. Ioh. 4.6 he that knoweth God heareth vs Ier. 15.16 thy words were found by me and I did eate them and thy word was vnto me the ioy and reioycing of my heart Chrys homil 4. in Genes Sicut esurire c. as to hunger after meate is a token of bodily health so to haue our hearts to braye after the word of God Psal 119.20 is a signe of spirituall health for Salomon saith Pro. 18.1 that for the desire therof a man will separate himselfe to seeke it so as neither oxen nor farmes nor wife shall stop the way against him Luk. 14.8 A true member of Christ is therefore well compared to a wise merchant Matth. 13.45 who rather then he would want the pretious pearle of Gods word selleth all he hath to buy it Whosoeuer therfore laboureth to purchase this precious pearle whosoeuer hungreth after this heauenly Manna as well in time of aduersitie as in time of prosperity and carefully diligently and attentiuely heare it may to their comfort assure themselues that they haue an vndoubted signe of their election But yet it may be that sometimes we find no heart in the word but that it is irksome to vs which if we feele at any time let vs not exclude our selues from hearing for oftentimes a stomacke is gotten by eating As in generall diseases of the body as in an ague all parts are weak but principally the stomacke yet it receiueth a medicine and the disease it selfe prouoketh vs to that so if Sathan haue weakened thy stomacke so much that thou hast no list to heare the word let this dulnes be so farre from discouraging thee as it make thee to lust and desire the more after it For as a mans desire to any thing groweth or decreaseth so doth his endeauour and labour for the meanes if thy desire be strong then shall not light occasions withdraw thee from the meanes but it must be a violent occasion and let that shall stoppe the passage of thine endeauour and seeking after the meanes This is a worthy rule to examine our loue to Gods word by Therefore let vs remember with what desire and affection we haue heard the word of God how precious it hath it bin vnto vs aboue gold euen the fine gold how sweete and comfortable euen aboue the honie and the honie combe and remember further with what fruit of knowledge in the will of God increase of faith in his promises purpose and endeauour of amendment of life we haue oftentimes heard the same and in the truth of these things we may comfort our selues But presumption ariseth not from the vse of these meanes but from carnall securitie for the lesse that the presumptuous man heareth the word and performeth the duties of Gods seruice the more confidently doth he boast of his faith and full assurance Therfore they who had rather be without the meanes of saluation then enioy them who will bee at no cost to obtaine them nor forgoe any pleasure or commodity that they may haue them nor when they heare are affected with any delight these can haue no assurance of their election and saluation Thirdly the testimonie of the spirit is much assaulted with doubting in all Gods children against which we must striue by faith till this mortall flesh be swallowed vp of immortalitie Christ reprehended Peter for his doubting Matth. 14.31 the virgin Mary doubted Luk. 1.34 how can this thing be This is the lot of all the members of Christ they totter and reele in their soules Looke vpon Abraham the father of the faithful distrusting the prouidence of God as vnwilling to defend him and his wife from Pharaoh and Abimelech vnlesse shee would follow that way that seemed best to him namely to call him brother and her selfe sister Gen. 12.20 Looke vpon Moses also when he was called to goe to Pharaoh Exod. 3.11 c. who am I that should goe vnto Pharaoh c. And Samuel when he was willed to anoynt Dauid feared the malice of Saul 1. Sam. 16.2 Vndoubtedly he that neuer doubted neuer beleeued for whosoeuer in truth beleeueth feeleth sometimes doubtings and wauerings of his faith Euen as the sound body feeleth oftentimes the grudgings of a feauer and distemperature of the body which if he had not health he could neuer find and feele so the faithfull soule feeleth often-times sundry doubtings which if his faith were not found he could not discerne for we feele not corruption by corruption because
when the strong man possesseth the house all things are in peace Luk. 11.21.22 but we perceiue corruption in vs by a contrarie grace of Gods spirit But yet though our faith be assaulted with doubtings it may be certaine The fun alwaies shineth in the firmament though the clouds haue couered it and the light appeare not the tree hath life in it though it be not in winter discerned so faith hath some assurance and perswasion though it bee shaken with doubtings and assaulted with temptations And when we feele those doubtings and imperfections let vs set against them the certainty of Gods truth and the vnchangeablenes of Gods promises let vs drawe neere to the holy Sacraments and thereby seeke strength and increase of faith But presumption is confident and neuer doubteth nor maketh any question of his election and saluation but saith with the proud Pharisie Luk. 18.11 I was neuer troubled I thanke God as touching my election and saluation as many are but alwaies haue had a strong beleife that I am in Gods loue and shall vndoubtedly be saued This is the voyce of presumption and not that testimonie of Gods spirit Fourthly those who haue the testimony of the spirit of God haue the spirit of praier supplication which is so called Zach. 12.10 because it stirreth vp the heart and maketh it fit to pray Rom. 8.26 For imploring God grace and mercie is a notable fruit of Gods spirit working in vs as is further declared Rom. 8.16 in that hee saith that the spirit maketh vs crie Abba father vnto whom we pray so earnestly with groans and sighes as though a man would euen fill heauen and earth with the cry not of his lipps but of his heart touched with sense and feeling of his manifold sinnes and offences Obiect Bellarmine saith there be many that cal God their father as the Iewes Iob. 8.41 and many say in the Lords prayer O our father who are not assured that they are the sonnes of God Ans Touching the calling of God father we must vnderstand that the Apostle speaketh not of crying with the mouth but of a crying in the heart Gal. 4.6 for though all vtter the same voyce yet it is not the same crying The vncleane spirit made the same confession of Christ outwardly Mat. 5.7 acknowledging him to be the sonne of God which Peter did make Math. 16.16 yet were not both one kind of confession the beleife in the heart which was in Peter did discerne their confessions and distinguish them either from other Supplication and prayer is an ordinary worke of the holy Ghost in all that beleeue Rom. 10.14 and he that would know whether he hath the spirit truly dwelling in his heart shall know it by this Rom. 10.13 whosoeuer calleth vpon the name of the Lord shall be saued But this praier must be the praier of faith Iam. 1.5 Matth. 21.22 and must be performed in spirit and in truth 1. Ioh. 4.24 and not with deceitfull lippes for it is to no purpose to draw neare vnto God with our mouthes if our hearts be farre from him Isa 29.13 But presumption is in them that vse not to call vpon the name of God which is a signe of a worker of iniquirie Psal 14.4 Psal 53.4 who happily I denie not to speake prayers but doe not pray indeed whose speaking prayers God answereth with silence Isa 1.15 Fiftly that which maketh the last difference betweene the testimonie of the spirit and the illusion of Sathan is the affection of a dutifull child of God a most louing father and his affection makes a man stand in feare of the Maiesty of God wheresoeuer hee is and to make conscience of euery euill way The wise man saith Pro. 28.14 that blessed is the man that feareth alwaies where hee doth not vnderstand a doubtful feare of our election but a feare to sin and a conscionable care to avoide those things which are displeasing to Gods sight Phil. 2.12 make an ende of your owne saluation with feare and trembling here also the Apostle would not haue vs feare least we should be reiected and damned after we are truly commited vnto God but least we fall into sinne and neglect that duty which we owe to our heauenly father There is a twofold feare mentioned in Scripture the first is a seruile feare proceeding from incredulity whereby men feare God as an angry iudge who is ready to inflict vpon them these punishmēts which by their sins they haue deserued The other is a sonne-like feare which is a fruite of faith whereby we doe not feare God as an angry iudge but as a gratious father whose displeasure we would by no meanes incurre not because wee feare so much his wrath as because we would not do any thing which might cause him to looke vpon vs with a frowning countenance And this sonne-like feare is commended vnto vs in the Scriptures as being a part of the honour and seruice which we owe vnto God Mal. 1.6 If I be a Master where is my feare Psal 2.11 serue the Lord in feare 1. Pet. 1.17 passe the time of your dwelling here in feare Psal 112.1 blessed is the man that feareth the Lord. But presumption feareth not to displease God Pro. 28.14 he that hardneth his heart shall fall into euill here feare is opposed to carnall security and hardnes of heart for he that hardneth his heart and continueth in carnall security runneth headlong into the euill of sinne and consequently of euerlasting damnation Thirdly by what meanes the Spirit giueth testimonie The means by which the spirit of God giueth a particular testimonie to a mans conscience of his adoption comes now to be considered The meanes are three 1. the word 2. the Sacraments 3. the fruits of the spirit 1. First the word of God As touching the word of God the spirit of God perswadeth vs of our adoption and saluation with arguments grounded vpon Gods word To which purpose here is required a double worke the first of the Minister the second of the hearer The Minister is to make particuler application of the word generally preached to the speciall vse of the hearer As Nathan to Dauid 2. Sam. 12.7 thou art the man as Peter to the Iewes Act. 2.23 him haue you taken by the hands of the wicked c. And as all the prophets to their seuerall peoples to whom they were sent The Minister speaketh not to euery man particularly one by one but speaking to the assembly he laboureth to make euery man conceiue of that that is spoken as particularly spoken to himselfe for the word of God being as a proclamation in writing common to all the Minister is as the voice of the crier to giue notice to that congregation that the matter of the proclamation concerneth them and euery of them saying in effect Act. 13.26 Ye men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is this word of saluation sent Act.
to the voice of Christ deliuered by the minister out of the Gospel Seeing then the spirit of God doth witnesse by the word vnto vs our adoption and saluation wee may learne from hence that it is a work of a man out of Christ not to beleeue and assent vnto the word but rather to stand out in reasoning against the euidence of it For so soone as a man is become the sheepe of Christ he cannot but presently heare his voiyce Ioh. 10.27 and hence Christ himselfe prooueth the carping Pharisies not to be of God because they could not abide to here his sayings Ioh. 8.43 and who be they to whom the Gospel is hid euen they that perish 2. Cor. 4.3 If wee would haue a more euident marke to know them by it is added that they bee such as the eies of whose minds the God of the world hath blinded wherein is implied a wilfull ioyning with Sathan to blind themselues further by their malice then they were by corrupted nature And if we would looke to our congregations we shall finde many such of whō we may pronounce that which Steuen did of the Iewes that they were resisters of the holy Ghost Act. 7.51 For whose words be these to the Almightie Iob 21.14 Depart from vs wee will not the knowledge of thy wayes and who is the Almightie that we should serue him For how many of vs that heare the word receiue the Sacraments and goe for Christians resolue yet not to leaue our sinnes till they leaue vs nay the obstinate purpose of our hearts is to practise them stil and what is this els but with the seruants in the parable Luk. 19.14 to send word into a farre countrie after the king that we will not haue him to rule ouer vs but our owne lusts shall still prescribe lawes vnto vs Againe when wee call the people as God did his Ier. 6.16 to walke in the old way that they may finde rest to their soules they answer vs with them we will not walke in that way the sound of the thing if not of the voyce speaketh for we call from swearing lying couetousnes which is idolatrie from Sabboth-breaking intemperance drinkings vncleanenesse but mens hearts speake by their liues we will sweare we will drinke to drunkennesse the waies of God are too straight and vnequall a man had as good be in prison as in these bonds By these instances wee may see as in a glasse that many are tainted amongst vs with this fearefull sinne of rising vp and reasoning against that light which shineth out in the word Secondly the Sacraments The second meanes whereby the spirit giueth vs assurance of our saluation is in the frequent vse of the sacraments which are added to the couenant of grace as seales not to confirme Gods promises in themselues which are so vndoubtedly true that they need no confirmation but to strengthen our faith in this assurance that they belong particularly vnto vs. For whereas in the word the promises of life and saluation are generally propounded to all beleeuers in the vse of the Sacraments they are particularly applied to euery worthy receiuer to the end that doubting being remoued they may be certainely assured that all the promises of the Gospel doe belong particularly to themselues To this end the Sacrament of circumcision is called the seale of the righteousnes of faith Rom. 4.11 because thereby as by a seale Abraham was confirmed in the truth of Gods promises and assured that the righteousnes of faith that is the righteousnes of Christ did belong vnto him And answerable to this Sacrament is Baptisme wherein Christ and all the gratious promises of life and saluation made in him are particularly applied to the party baptized Gal. 3.27 all that are baptised into Christ haue put on Christ The Apostle here compareth Christ to a garment which by the hand of faith is put on by euery particular beleeuer So in the administration of the Lords supper the bread and wine is particularly deliuered vnto all the communicants to signifie vnto them that euery one who stretcheth forth the hand of faith doth receiue Christ and all his benefits whereby his soule is nourished vnto euerlasting life Whosoeuer therefore hath faith he may be assured that he receiueth Christ he may be assured of his election and saluation Ioh. 1.12 for to as many as receiued him he giueth power to be the sonnes of God And who are these euen those that beleeue in his name Ioh. 6.54 and whosoeuer eats his flesh and drinks his blood hath eternall life Now if we would know how we feed vpon him it is by the mouth of faith Ioh. 6.47 The spirit of God properly as the efficient cause doth seale Eph. 4.30 because it doth confirme and stablish in our hearts the assurance of euerlasting life and saluation by his testimony but it doth it by the ministery of the word and sacraments so that in one blessing of God we may consider three things 1. that by his word God teacheth vs 2. by his sacraments be confirmeth vs 3. by the holy Ghost he illuminateth our minds that the word and sacraments may obtaine their proper end and vse When God giues any blessing to man it is to be receiued by man as God giueth it now God giueth Christ or at the least offreth him not generally to mankind but to the seuerall and particular members of the church In the Lords supper as in euery sacrament there is a relation or analogie betweene the outward signes and the thing signified The action of the Minister giuing the bread and wine representing Gods action in giuing Christ with his benefits to the particular communicants Againe the action of receiuing the bread and the wine seuerally representeth another spirituall action of the beleeuing heart which applieth Christ vnto it selfe for the pardon of sin and life euerlasting So then thus speaketh the spirit to the soule as sure as the water doth wash away the filth of thy body so doth the blood of Christ sprinkled vpon thy soule by the hand of faith and by the holy Ghost wash thee from all thy sinnes Ioh. 1.7 And as the bread and wine receiued into into thy body becommeth wholly thine so thy beleeuing soule receiueth withall Iesus Christ with his death and righteousnes to the sealing vp of thy euerlasting saluation For 1. Cor. 1.30 Christ is made of God vnto vs wisedome righteousnes c. 2. Cor. 5.21 aad he was made sinne that knew no sinne that we should be made the righteousnes of God in him And thus we haue heard the testimony of the spirit in the vse of the sacraments Thirdly the fruits of the spirit A third meanes wherby we may be assured that Gods spirit witnesseth vnto vs our election and saluation are the fruits and effects of the spirit for the effects argue the cause as the cause the effects and that not onely in natuaall things but also in those which are supernaturall and
fro among men when the seale is put to them are made out of question so the promises of God propounded generally to all are said by the spirit of God to be sealed in the heart of euery particular beleeuer which signifies that he giueth vnto them euident assurance that the promise of life belongs vnto them Secondly the spirit is called an earnest or pledge 2. Cor. 1.22 Cap. 5.5 for as in a bargaine when part of the price is payed in earnest then assurance is made that men wil pay the whole so when the child of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ he is put in good hope and is alreadie put in good assurance fully to enioy eternall life God doth neuer take his earnest backe againe because it is so the earnest of our inheritance Eph. 1.13 vntill the redemption of possession as that it is an earnest also that in the meane time God stablisheth vs in Christ 2. Cor. 1.21.22 and that he hath created vs euen for this thing namely to cloth vs with immortality and eternall life at the last So then let not the tempter draw vs to wauer and doubt but let vs boldly with the Apostle say 2. Tim. 1.12 we know whom wee haue beleeued Touching the testimonie of the spirit three questions may be demanded First whether a man may be assured that he hath Gods spirit Secondly how a man may discerne betweene the illusion of the deuill and the testimonie of the spirit Thirdly by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption First whether a man may be assured that he hath the spirit of God This point is already glaunced at in the words immediatly going before and now for the better satisfaction of our hearts shal be through Gods gracious assistance further declared namely that a man hauing the spirit of God may know that he hath it 1. Thes 8.19 Quench not the spirit Here the Apostle giueth vs to vnderstand that the spirit in some respect is like vnto fire it will burne vp and consume things that may bee burned and consumed as stubble straw stickes c. Secondly it doth purge and purifie those things which can abide to be purgged Thirdly it giueth light euen in the most dimme and darke places Fourthly it giueth heat and doth as it were put life into those things which are capable of life For whilst a man is frozen and starued with cold he is maimed and as it were without life but being brought to the fire he is hot reuiued cheered and then becommeth actiue nimble these are the properties of fire and these doe in some manner resemble and shadow out vnto vs the workes and effects of the spirit When the spirit of God feazeth vpon a man and entreth into his soule then it beginneth to burne and consume in him euill affections noysome lusts and such other stubble as is in man Secondly it doth purge vs from grosse sinnes and daily more and more doth purifie vs that we may be cleane and holy vessels and temples for him to rest and dwell in Thirdly it is a shining light euer burning and giueth light to vs in that way which we haue to walke in Fourthly it doth set vs on heat and inflameth vs with a zeale of Gods glorie a care of our duty and with a loue of all mankind yea withall it putteth life and lust into vs to walke in that good way in which it doth lead vs and to doe all those good works which may glorifie God or be commodious vnto men Now as truly and as certainly as wee may say that there is fire when we see straw and such like things consumed or gold or siluer finely purged out or great light in darke places or great heat in bodies that were benummed before euen so truly and certainly we may say and perswade our selues that the spirit of God is in vs when wee see our corruption consumed our soules purged from the drosse of sinne our hearts enlightened and made hotte in walking and working according to that light So then if the spirit of God be a fire that inflameth our cold frozen hearts with a zeale of Gods glorie and loue of our brethren Matth. 3.11 Act. 2.3 how can the fire that is caried in our breasts be hidden from vs The spirit of God is an earnest 2. Cor. 1.22 and who receiuing an earnest cannot know whether he hath receiued it or no for otherwise how can it assure vs of our bargain if of it selfe wee haue no assurance it is a pledge of Gods loue and of our saluation and who hauing a pawne in his custodie cannot know that he possesseth it It is a heauenly light Eph. 1.17.18 which doth illuminate our vnderstandings which were blind and ignorant in the knowledge of Gods truth and who cannot discerne betweene blindnes and sight light and darknes It is water which purgeth vs from our corruptions Isa 44.3 Ezech. 26.9 and who that is thus washed and clensed can doubt that this water hath touched him It is a precious oyle 1. Ioh. 2.20.27 which mollifieth our hard stonie hearts and maketh them pliable to Gods will which before were so stiffe obdurate that they would rather haue broken then bowed to obedience it suppleth also our stiffe ioynts and maketh them actiue and nimble in the works of holines and righteousnes and who finding these strange alterations in himselfe may not be assured that he is anoynted with this oyle And thus it is manifest that we may be assured that we haue Gods spirit But if through frailty we haue fallen for who is he that falleth not how may we know then that we still retaine the spirit of God To this end let vs search our hearts and try them by these Rules namely First by our liking and misliking of sin for if after our fall we hold our former hatred of sinne and the oftner we fall the more through and deadly hatred we conceiue against sin vndoubtedly that frailty hath not as yet depriued vs of the spirit Seccondly by our sorrow for so long as our sorrow increaseth for our sinnes it cannot be thought that sin and the flesh haue ouercome and vtterly quenched the spirit in vs. Thirdly by our care for if we grow in a godly care both how we may be able to wage battel against sinne in the plaine and how we may preuent sinne in all his pollices we haue a further assurance that sinne although it be great hath not hethereto preuailed against those few and small graces which the good spirit of God hath bestowed vpon vs. Againe by our care If thou be carefull to redeeme that which by thy fall thou hast lost and hast a care to run so much faster forward by how much more thou hast beene letted by thy fall then it doth appeare that the spirit is in thee yea it
3.26 First vnto you hath God raised vp his sonne Iesus and him he hath sent to blesse you in turning euery one of you from your iniquities Now as euery man conceiueth the proclamation according to the matter of it no lesse to concerne him then as if it had beene spoken in particular to him alone so doth the Minister leaue euery man a like interessed in the message of saluation what he saith to all in generall that be saith in part to euery man what to beleeuers to euery beleeuer what to sinners to euery sinner Therfore sometimes he speaketh in the singular number as to one that it may be known that he speaketh to any or euery one Ephes 5.14 Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Rom. 10.9 If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued euen thou or thou or whosoeuer it be amongst you Thus God gaue his law to all Israel speaking to all as if he had spoken namely and particularly to euery one Exod. 20.34.7 thou shalt haue no other Gods before me c. euery man was therein to conceiue that he himselfe was spoken to Againe the Minister sometimes hath occasion to speake to some one man alone and then he himselfe out of the generall deduceth a particular to that one man as Paul doth to the Iaylor Act. 16.31 beleeue thou in the Lord Iesus Christ and thou shalt be saued for by what authority Paul spake this to the Iaylor by the same authoritie doth the Minister in like case speake the same to any other man in particular Thus much of the Ministers application The next is the work of the hearer who is to apply the word of God heard by him to himselfe A man duely hearing the word of God and receiuing it not as the word of the Minister 1. Thes 2.13 not as the word of man but as it is in deed the word of God and accordingly beleeuing in it as from God for that which he beleeueth generally frameth a conclusion to be beleeued particularly as touching himselfe The Minister saith Luk. 13.3 except you repent you shal perish this he beleeueth and therfore concludes as touching himselfe except I repent I shall perish The Minister saith Mar. 1.15 Cap. 16.15.16 Repent and beleeue the Gospel and you shal be saued this he beleeueth and therefore concludes also of himselfe if I repent and beleeue the Gospel I shall be saued This whether spoken publikely or priuatly the conscience of the hearer apprehendeth this he beleeueth it and therein beleeueth not onely the Minister but the word of Christ and because he beleeueth in Iesus Christ and that by the word of Christ that whosoeuer beleeueth in him shal be saued therefore he beleeueth that himselfe shal be saued Thus then both the Minister maketh such application to the hearer the hearer againe doth applie the same to himselfe as hath bin shewed and then the holy Ghost openeth our deafe eares Psal 40.6 inlighteneth our blind vnderstandings Luk. 24.45 and powerfully inclineth our will Psal 119.36 so that we may attentiuely heare truly vnderstand and be fully assured of the truth which is deliuered not onely in respect of the whole Church but also in respect of our selues particularly so as we may say I beleeue that these promises of God are true and that they belong to all the faithfull and consequently vnto me who do beleeue and am assured of them 1. Tim. 1.15 so did Paul say that Iesus Christ was come into the world to saue sinners whereof I am cheife But yet when we haue the word preached the holy Ghost doth not alwaies presently beget faith and repentance in Gods children for howsoeuer Paul plant and Apollos water yet God alone giueth the increase 1. Cor. 3.6 so that the word may long sound in our eares before it peirce the heart and beget faith in vs vnlesse the Lord open our hearts and make the seed of his word fruitfull And though we doe after not long hearing of the word feele this assurāce of Gods loue and our election yet let vs not giue ouer the hearing of the word but expect Gods blessing vpon it and waite his pleasure with prayer for his grace assuring our selues that in the end he wil make this his owne ordinance effectuall whereas those who neglect and contemne Gods word haue no such assurance because it is the meanes and instrument which is ordained of God for this purpose without which the spirit of God doth not ordinarily beget faith or any sauing grace in vs. So then the principall agent and beginner hereof is the holy Ghost enlightning the minde and conscience with spirituall and diuine light but the instrument to this action is the ministery of the Gospel whereby the word of life is applied in the name of God to the person of euery beleeuer And this is done and conceiued in a forme of reasoning framed in the minde by the holy Ghost applying the promises of the Gospel in this manner Euery one that beleeueth in Christ is the child of God Rom. 8.30 and inheritour of the kingdome of heauen This proposition is made by the minister of the word in the publike congregation and it is nothing else but the promise of eternall life applyed to the particular hearer now while the hearers of Gods word giue themselues to meditate and consider of the same promise comes the spirit of God and enlightens the eyes and openeth the heart and giueth them power both to will to beleeue and to beleeue indeede so as a man shall with freedome of spirit make an assumption saying but I beleeue in Christ I renounce my selfe and all my ioy comfort is in him flesh and blood cannot say this Matth. 16.17 it is the operation of the holy Ghost cap. 11.25 hence ariseth this blessed conclusion which is the testimonie of the spirit Therefore I am the child of God Thus doth Paul conclude 1. Tim. 1.15 This is a true saying and by all means worthy to be receiued that Iesus Christ came into the world to saue sinners whereof I am cheife and propoundeth himselfe herein an example ver 16. to all that shall in time to come beleeue vnto eternall life Thus when God saith Psal 27.8 Seeke my face the faithfull soule answereth Thy face will I seeke when God saith Zach. 13.9 Thou art my people the answer is againe Thou art the Lord my God when Christ saith Mar. 9.22 If thou beleeue all things are possible to him that beleeueth the answer is I beleeue Lord helpe my vnbeleefe Thus therefore to apply the word of the Gospel is the fruit and effect of the spirit of adoption which beareth witnesse to our spirits that we are the sonnes of God Rom. 8.16 our owne heart could not minister such comfort vnto vs but God giueth vs an heart to hearken
Christ being vtterly lost in regard of himselfe Luk. 9.10 and withall heartily to desire yea to hunger and thirst after reconciliation with God in the merite of Christ and that aboue all other things in the world is not onely a beginning of grace but euen grace it selfe by which we may be assured of our adoption and saluation This was in Paul Rom. 7.24 O wretched man that I am who shall deliuer me from the bodie of this death Euen as Iacob when as he and his family were pinched with famine was glad to send and to goe into Egypt for food to releeue him and his so will those that are spiritually hungrie and thirstie be at any paines and breake through any difficulties for the satisfying and refreshing of their fainting soules This desire of grace I say is not only the beginning of grace for how can we desire it till in some measure it bee wrought in vs but also our desire of grace as of faith and repentance are the graces themselues which wee desire of God who accepteth the wil for the deed where there is no power or habilitie to doe the deede and our affections for the actions according to that wee haue not according to that we haue not 2. Cor. 8.12 And therefore if we earnestly desire to repent and beleeue it is accepted in Gods sight 2. Cor. 8.12 So then our hungring desire after grace is not onely to be made partakers of Gods mercies and Christs merits and righteousnesse by which we are iustified reconciled to god and receiue the pardon of our sinnes but also our desire is after the meanes and instrumentall causes whereby the assurance of Gods mercie and Christs merits is deriued vnto vs namely true faith and after vnfained repentance and the rest of the graces of Gods sanctifying spirit This desire in the Scriptures is resembled to hunger and thirst Psal 42.1 Isa 51.1 Psal 143.6 Psal 63.1 noteth two things vnto vs First a sense of our want and secondly an appetite or earnest desire to be satisfied and haue our want supplied And in these spirituall things first we feel the want of Gods graces Christs righteousnesse and then we earnestly desire that we may be filled and satisfied therewith So that to hunger and thirst after the grace of God and righteousnes of Christ and to be wearie and heauie laden Math. 11.28 are much alike and both are blessed of the Lord for as those that hunger and thirst after righteousnesse are blessed because that they shal be satisfied Matth. 5.6 so they are blessed who are weary heauy laden with the burden of their sins for such Christ calleth vnto him and hath promised to ease them that is to giue vnto them the remission of their sinnes and to release them of this burthen by taking it vpon his owne shoulders Further to this earnest desire of grace the Lord hath made the like gracious promises which he hath to those who do find themselues plentifully endued with the graces themselues Luk. 1.53 And calleth vnto him such as thus hunger and thirst promising that he wil satisfie them Ioh. 7.37 Apoc. 21.6 Cap. 22.17 Lastly whosouer findeth and feeleth this desire in himselfe ioyned with a carefull and continuall vse of the meanes of saluation whereby his desire may be satisfied he may assure himselfe that the Lord who hath wrought in him the will to desire will also in his good time work in him the graces which he so earnestly desires Psal 145.19 he will fullfill the desire of them that feare him c. And therefore if in the middest of our afflictions and greuious temptations we can cry out with Dauid Psal 38.9 Lord I powred out my whole desire before thee we may be assured how miserable soeuer we are in out owne sense and feeling that we are in the state of grace and shal haue our desires satisfied Phil. 16. yea whosoeuer hungreth and thirsteth after the grace of God and righteousnesse of Christ whosoeuer is wearie and heauy laden that is whosoeuer hath a true sense and feeling of his sinnes and is vexed and grieued with the burden thereof and with all his heart desireth to bee cased of his load though he thinke himselfe in a most miserable estate yet if hee come vnto Christ and with blind Bartimeus crie out O Son of Dauid haue mercie on me I may answer him as it was said vnto this blind man Be of good comfort for Christ calleth thee Mark 10.46 47. and if Christ calleth vs he will giue vs to drinke of the water of life whereof whosoeuer drinketh shall neuer bee more a thirst Ioh. 4.14 but it shall be in him a well of water springing vp vnto euerlasting life When Dauid would perswade God to bring him againe to the assemblie of the Saints where he might enioy the meanes of comfort and saluation he vseth this as a forcible argument Psal 42.2 My soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God Psal 48.2 My soule longeth yea and fainteth for the Courts of the Lord. As none are bidden guests to feast with Christ but such as haue thirstie soules Isa 55.1 so euerie one that thirsteth come ye to the waters Apo. 22.17 Let him that is a thirst come so none else haue any promise of speeding well if they should come for thus goeth the promise Isa 43.3 I wil powre waters vpon the thirstie and floods vpon the drie ground Ioh. 7.37.38 If any man thirst let him come vnto me and drinke So then if wee once come with a longing heart that doth as it were gape and enlarge it selfe to take in the raine of grace as the drie ground doth to receiue the showers that fall vpon it through we be neuer so thirstie we shall be fully satisfied 1. Pet. 2.2 As new borne babes desire the sincere milke of the word of God that you may grow thereby that is if you be as sharp set for the food of your soules as little children are for their mothers milke you shall get inward growth of grace thereby and still increase in the inward man as children do in the outward and finde a progresse in grace as they doe in nature Now to the end we may haue this spirituall appetite let vs vse all good means for the obtaining of it which are as followeth First for as much as sinne doth annoy our stomake and kill our appetite wee must put away the practise of it and the allowance of all infirmities both great and small This wee are taught 1. Pet. 2.12 Wherefore laying aside all maliciousnes and all guile and dissimulation and enuie and euill speaking as new borne babes desire the sincere milke of the word of God c. Whence obserue how we are required to put a way a bitter and enuious minde against our brethren a dessembling heart towards God and not to suffer our euill affections to break forth into euill