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
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
doth not teach vs so to reioyce as if there were no further dangers to be feared no further opposition to be expected no further temptation to be endured no further enemies to be resisted but importeth that there is much fighting and wrastling much care and sorrow many perplexities and troubles yet to be forecast and looked for we may not then be secure as if there were nothing any more to trouble vs but we may be secure and without doubt of an happy issue and deliuerance from all troubles and this is the hope that we reioyce in Therfore Saint Augustine saith vpon Psal 37. Ioy that thou art redeemed but yet not in reall effect as touching hope bee secure 2. Pet. 1.10 here the Apostle giueth vs counsell rather to giue diligence to make our calling and election sure by good workes but it were idle and vaine to vse diligence if the assurance of our election and vocation could not be attained vnto without any extraordinary reuelation And this place sheweth that the election of God which is most certaine in him and in it selfe is made known and certaine to vs by good works whervnto God hath appointed vs not that it is grounded vpon our will or workes which are good but vpon his gracious decree by which before the world was made he chose vs and in time called vs and hath giuen his spirit by which we are made not onely willing but most thankefully to embrace his grace and to know his fatherly loue towards vs for if by his spirit we know that God is our father as Paul teacheth Rom. 8.15.16 we know also that we are predestinate to his inheritance in Christ which knowledge is confirmed by the works of obedience which are the fruites of the spirit of adoption But if we cannot know it as the Papists say but onely hope with such hope as is vncertaine and may be confounded in vaine should the Apostle exhort vs to make our election sure by good works 2. Cor. 13.5 proue your selues whether you are in the faith examine your selues knowe you not your owne selues how that Iesus Christ is in you except ye be reprobates here the Apostle takes it for graunted that he which hath faith may know that he hath faith and sheweth that to prooue a mans selfe whether he be in the faith is to prooue whether Christ be in him because the faith of which he speaketh is that liuely faith wherby Christ dwelleth in our hearts And if Christ be in you saith Paul Rom. 8.10 the body is dead as touching sinne but the spirit is life for righteousnes sake which cannot be without repentance hope charity such other spirituall graces wherewith the spirit of Christ endueth them in whom Christ doth dwell He therefore that knoweth himselfe to be in the faith as the Apostle meaneth it knoweth Christ to be in himselfe he knoweth himselfe to be dead to sin and aliue to righteousnes and that he is not without repentance hope charitie and other vertues wrought in him by the spirit of Christ and consequently he knoweth and is assured of his election and saluation for faith is the faith of Gods elect Tit. 1.1 and Act. 13.48 so many beleeued as were ordained to saluation Rom. 8.38 I am perswaded that neither death not life c. therefore the Apostle was fully perswaded of his saluation in Christ otherwise to speake as if the Apostle were in doubt is a blasphemous vntruth for in many places he protesteth his assured hope and confidence as Philip. 1.23 desiring to be loosed and to be with Christ here he doubteth not but after his dissolution to be with Christ We haue the like confidēce notably expressed 2. Tim. 4.8 Henceforth is laid vp for mee the crowne of righteousnesse which the Lord the righteous iudge shal giue me at that day c. this particle for me is the speech and language of faith So the Virgin Mary doth call Christ her Sauiour Luk. 1.47 and the theefe vpon the crosse said Lord remember mee c. Cap. 23.43 The like also Paul saith Gal. 2.20 that Christ gaue himselfe for me and in that it is repeated againe it sheweth the strength of his confidence Neither is this any singular priuiledge and prerogatiue in Paul but it is the common confidence of all the faithful Eph. 3.12 by whom we haue boldnes and entrance with confidence by faith in him here the Apostle speaketh not only as a teacher of the Church as an Apostle as a man of experience in which respect we ought to giue him credit but he ioyneth himselfe with many others as if he should say we haue boldnes meaning the rest of the Apostles the Ministers and all the faithful When a word is confirmed by the mouth of two or three witnesses we ought to giue credit but hauing here so great a cloud of witnesses we ought to beleeue it without all gaine-saying that a man may be assured of his saluation for entranae with boldnes is a fruit of iustification Rom. 5.1.2 1. Ioh. 3.14 We know we are translated from death to life that is to say we are free from death the wrath of God sinne and damnation translated vnto the fauour of God righteousnes and eternall life The certaine vnfallible and vndoubted assurance thereof is expressed by the verbe of the tense fully past for he doth not say we know that we shal passe but that we haue passed from death to life The like place is Ioh. 5.24 shall not come into condemnation but hath passed from death to life and againe Eph. 2.6 hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus 1. Ioh. 5.19 we know that we are of God therefore we may be assured of the fauour of God and that we are in the state of grace The Apostle speaketh not in the third or second person but in the first person wee know putting himselfe in the number now the Apostle was sure hee had the spirit of God for if the Apostles Paul and Iohn could pronounce certainely of others 1. Ioh. 2.14 that they knew the Father that they were strong and the word of God did abide in them and that they had ouercome the wicked and blessed Paul 1. Thes 4.8 of the Thessalonians that God had giuen vnto them his holy spirit as also 2. Thess 2.13 that God had chosen them to saluation much more were they certaine of themselues 1. Ioh. 5.10 he that beleeueth in the sonne of God hath the witnes in himselfe Saint Iohn penned his first Epistle that he might shew vnto the Church of God a way how they might ordinarily and fully be assured of the loue of God of eternal life and therefore he affoards vs many pregnant testimonies for this purpose Ioh. 2.3 Hereby wee know that we haue knowne him if we keepe his commandements v. 5. he that hath his word in him is the loue of God perfect indeed hereby we know that
spirituall fight Consider therefore the contrarie affections and actions which plainely shew themselues in this battell for we find our faith assaulted with doubting and infidelitie and these also againe beaten backe after they haue gotten some ground and subdued with the spirit of faith we discerne also our affiance in God shewed by shaken with diffidence and distrust and afterwards this distrust vanquished againe by affiance so as after we haue vttered through the violence of temptation diffident and impacient speeches yet at length we grow to Iobs resolution Iob. 13.15 Loe though he slay me yet will I trust in him We may also discerne our zeale sometime so hot in Gods seruice that it expelleth coldnes and the fruite thereof dullnes and drowzines of spirit and sometimes by them it is cooled and in outward appearance quenched The like may be said of all other fruits of the flesh and the spirit This conflict Christ noted in Peter Ioh. 21.18 when thou wast young thou girdest thy selfe and walkest whether thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and lead thee whether thou wouldest not Out of doubt Peter was lead to death willingly in the spirit but in the flesh against his wll he would and he would not dye The spirit was willing but the flesh would not for death was neuer welcome to the flesh In one and the selfe same man conuerted to God so long as he liueth here ther is the old and the new man the spirit is the new man he to be put on this to be put off Eph. 4.22.24 betweene these two there can be no peace what peace saith Iehu 2. King 9.22 so here what peace because their wills are diuerse their desires and endeauours diuerse and their purpose diuerse Here wee may insert two great conflicts 1. betweene faith and reason 2. betweene hope and despaire First this combate betweene faith and reason is touching the doctrine of the Church faith stayeth it selfe vpon Gods word but reason vpon the wisedome of the world faith beleeueth Gods promises reason respects the order of nature faith depends vpon Gods power reason regardeth the strength of nature Exod. 14.11 Hast thou brought vs to die in the wildernesse saith reason ver 13. feare ye not stand still and behold the saluation of the Lord saith faith Numb 11.21.22 Sixe hundred thousand men are there of the people among whom I am and thou saiest I will giue them flesh that they may eat a moneth long shall the sheep and the beeues be slaine for them to find them c. saith reason ver 23. is the Lords hand shortened saith faith 2. Kin. 7.3 Though the Lord would make windowes in heauen could this thing come to passe saith reason behold thou shalt see it with thine eyes saith faith The like places to this effect be these Hest 4.11.13.14 Dan. 3.14.1 Cor. 1.13.24 Secondly this combate betweene hope and despaire is most gricuous in the which the strife is for the crowne of happines after this life For the obtaining whereof hope waiteth but despaire fainteth vtterly In this conflict faith and the spirit ioyne their assistance with hope but the flesh and the conscience takes part with despaire For as despaire by the perswasion of the flesh and conscience obiecteth against hope the greatnes multitude and filthines of our sinnes so hope by the counsell and aduise of the spirit and faith obiecteth vnto despaire the greatnes and multitude of Gods mercies and the price of Christs sacrifice whereby we are purged from the filthines of our sinnes and sanctified by the spirit Psal 42.11 why art thou cast downe my soule and why art thou disquieted within me waite on God Rom. 7.24.25 O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ c. To this effect are these testimonies Psal 77.7.8.9.10 Psal 130.3.4 Ioh. 2.4.7 Now whence doth all this opposition and contrariety proceede shal I say from the flesh nay it is against all reason for as Saint Iames disputeth Iam. 3.11 doth a fountaine send forth at one place sweet water and bitter or rather as Christ Iesus reasoneth Matth. 7.16 doe men gather grapes of thornes or figges of thistles so may I demaund can the flesh in the which as Saint Paul affirmeth Rom. 7.8 dwelleth no good thing bring forth the fruits of the spirit which are quite contrarie to the nature thereof namely sorrow for sinne hatred of it selfe and the corruptions thereof and an earnest desire of sanctification it is impossible So long as we are destitute of the spirit and a liuely faith we are wholly ouerswaied with the flesh and Sathan like a mighty Tyrant holdeth vs captiue peaceably and without any resistance There is a combate I confesse in the naturall man but it is betweene the naturall conscience and the rebellious affections which is incident to all men that haue in them any conscience or light of reason but this is the checke of conscience which all men find in themselues both good and badde so oft as they offend God But this combate whereof we speake is a fighting and a striuing of the mind will and affections with themselues whereby so far forth as they are renewed they cary the man one way and as they still remaine uncorrupt they cary him flatte contrarie So then the persons in whō this combate is to be found are the beleeuers and they onely Hieron Statim vt oues c. As soone as euer the deuill shall see his sheep to be willing to forsake his flocke he is angry and rageth esteeming that he hath lost whatsoeuer Christ hath gained Greg. Mag. Hostes noster c. Our enemie by how much the more he seeth we rebell against him by so much the more he stirreth to preuaile for he neglecteth whom he quietly possesseth Luk. 22.31 Simon Simon Sathan hath desired to winnow you as wheate Apoc. 12.17 The dragon was wrath with the woman and went and made warre with the remnant of her seed which keept the commaundements of God The blind man Ioh. 9. so long as he continued in his blindnes was neuer called in question but so soone as his eyes were opened not onely himselfe but also his parents were presently conuented The Pirates while they know the shippe to bee emptie let it quietly passe but when it returneth loaden with rich marchandise their manner is to assault it with violence So saith Chrysost in Gen. homil 31. while men are void of vertue the deuil letteth not their voyage but when grace is giuen once then he striueth to robbe vs of that grace The Apostle in the first three chapters of the Epistle to the Ephesians sheweth the misterie of our saluation and the causes thereof for the confirmation of our faith And in the next three chapters he sets downe diuers duties both generally belonging to all Christians and also particulary appertaining to
but according to our affections and accepteth of the will according to that we haue 2. Cor. 8.9 But least any man may be deceiued here we must know that the obedience which is an infallible marke of the child of God must be thus qualified First it must be done vnto all Gods commaundements so farre as the measure of grace inableth This was Dauids desire Psal 119.5 O that my wayes were made so direct that I might keep thy commaundements we haue the practise in Zacharias and Elizabeth who Luk. 1.6 walked in all the commandements of the Lord without reproofe Christ Iesus saith keep the commandements Mat. 19.17 for he that keepeth the whole law and yet faileth in one point is guilty of all Iam. 2.10 The deuill was well pleased that Iudas should become a Disciple of Christ learne of Christ and follow Christ that so couetousnes might possesse him as that he would sell his Master for mony So then one sinne nourished and maintained is sufficient to keep possession for Sathan I doe not speake of infirmities but of presumptuous and crying sinnes that we doe not blesse our soules in any such sinne for if we doe it is Sathans ladder to climbe vp againe by and it will open a doore to let in more when we are tempted vnto them as we may see in the examples of Iudas and Herod Herod harbouring incest and Iudas couetousnes Secondly it must proceed from the whole man we must not share our selues between God and the world giuing one the tongue and the other the heart one our outward actions the other our inward affections but wee must performe our obedience with our whole hearts yea with the whole man body and soule and spirit 1. Thess 5.23 for though wee be regenerated and sanctified but in part yet is there no part of the whole man vnregenerate and vnsanctified howsoeuer the flesh and the corruption of nature be spread likewise and mixed therewith throughout the whole body and soule And therefore though all our obedience sauour of the flesh and is mingled with â—anifold imperfections yet it doth proceede from the whole man body soule because regeneration from which it proceedeth is not of any part alone but of the whole man 1. Cor. 6.10 and of euery part in their seueral measure For as it is to no purpose for Citizens beeing beseiged to fortifie one place of the wall and leaue an other part vnfortified or to keep straight watch at some of the gates and to leaue others open so it doeth not auaile to fortifie some parts against the power of sinne and to leaue others weake and naked but we must looke to euery part and facultie of our body and soules Thirdly it must be perpetuall continuing in a constant course from the time of our conuersion to the end of our liues Luk. 1.74.75 All the daies of our life 1. Pet. 1.17 the time of our dwelling here for we are not to iudge of our selues or of others by one or two or many actions whether they be good or euill but by the whole tenour and course of our liues so that he who in this respect is holy and righteous he is so accepted before God notwithstanding his many faults great infirmities hee that in the whole course of his life is wicked and prophane is 〈◊〉 esteemed of God although hee seeme to himselfe and others religious by fits and performeth many excellent duties and good workes It is not sufficient that we beginne in the spirit and end in the flesh Gal. 3.3 to professe and practise godlines in our youth if we breake off in our age Col. 3.12 put on the bowels of mercie c. when thou hast put on this Christian raiment thou mayst not put it off againe as thou wilt doe with thy coate at night when thou goest to bedde which thou wilt cast off and on the morrow put it on againe but thou must goe in this clothing walke in it lie down with it rise with it Psal 15.2 It is to be noted that the holy Ghost speaketh in the present tense he that walketh vprightly thereby signifying a continuall act he doth not say who hath wrought but he which worketh for it is not one action that maketh a vertuous man but it behoueth a man in his whole life to keep a constant course of wel-doing Godlines is a iourney there must be no fainting in it it is not enough if we enter into the christian 〈…〉 runne well in the beginning if we stand still in the middest or before we come to the goale Math. 24.13 he that endureth vnto the end he shal be saued Luk. 9.62 but he that puteth his hand vnto the plough and looketh backe is not apt for the kingdome of God Therefore we must not iudge of our obedience by some particular actions but by the whole tenour of a mans life And thus we haue heard the testimonies and tokens whereby a man may be certified in his conscience that he is the adopted child of God and an inheritour of the kingdome of heauen Now the God of peace that brought againe from the dead our Lord Iesus the great shepheard of the sheep through the blood of his euerlasting couenant sanctifie vs throughout both in body and soule and spirit make vs perfect in all good works to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom be praise in the Churches throughout all generations for euer Amen FINIS
is meere formall customable but not conscionable Now then when the Lord by the ministerie of his word made effectuall by the inward operation of his spirit doth pull off the thicke skinne of carnall securitie from off the hearts of Gods children cause the scales of ignorance to fall from their eies so as they plainely discerne and feele this their dulnes drousinesse c. let them not be dismaied nor debarre their soules of that consolation which of right belongeth vnto them for flesh and blood doth not reueale this their corruption deadnesse and dulnesse in Gods seruice but the spirit of God which hath begunne alreadie to worke in them shewing them their corruptions and moouing them to an vnfained dislike of them and therfore they may assure themselues that he who hath begun this good worke in them will also bring it in his good time to perfection Phil. 6. onely as the Psalmist exhorteth let them carrie the Lords leasure waite vpon and trust in him and he shall comfort their hearts Senondly how a man may be assured of his Saluation A man may gather the knowledge of his owne faith and election and stand assured of his saluation by signes and testimonies in himselfe These testimonies are two the testimonie of Gods spirit and the testimonie of our spirit Rom. 8.16 First the testimonie of Gods spirit 1. Gods spirit beareth witnesse to our spirit that wee are the children of God Rom. 8.16 But the testimonie of the spirit is most certaine for the spirit cannot bee deceiued neither deceiue any for Rom. 8.15 the spirit of adoption expelleth all feare and where no feare is there loue is perfect 1. Ioh. 4.18 and where no feare is there is no painfulnesse and therefore neither doubtfulnesse nor mistrust Againe what more certaine truth can be imagined then that which the Spirit of God witnesseth to our spirit seeing all the conditions required as true witnesse do concurre in him in the highest degree which are knowledge truth and faithfulnesse Touching knowledge he is a God of knowledge 1. Sam. 2.3 who knoweth all things euen the eternall counsell and decree of God concerning our election 1. Cor. 2.10 The spirit searcheth all things euen the deepe things of God And this spirit doe we receiue v. 12. that wee may knowe the things that are giuen to vs of God as our election iustification adoption c. 2. Touching truth he is most true yea truth it selfe and in regard hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 as therefore touching his knowledge he cannot be deceiued so in respect of his truth he cannot deceiue 3. Touching faithfulnesse hee is most faithfull 1. Cor. 1.9 God saith the Apostle is faithfull by whom you are called 1. Thess 5.24 Faithfull is hee which hath called you especially in his word Psal 19.7 for his testimonie is sure and therefore he cannot erre neither will hee conceale the truth for any respect of persons and therefore whatsoeuer this al-knowing true and faithfull witnesse testifieth wee are vndoubtely to beleeeue as beeing most sure and certaine The ende why the holy Ghost comes into the heart as a witnesse of adoption is that the truth in this case hidden and therefore doubtfull might be cleared and made manifest Now if God himselfe haue appointed that a doubtfull truth among men shall bee confirmed and put out of doubt by the mouth of two or three witnesses it is absurd to thinke that the testimonie of God himselfe knowing all things and taking vpon him to be a witnesse should be doubtfull and coniecturall Hauing thus prooued that the testimonie which the spirit giueth is true and infallible next we are to speake that the spirit giueth testimony where three points are to be taught 1. First that hee doth testifie in the hearts and consciences of euery beleeuer that he is the Sonne of God as is proued Rom. 8.15.16 Gal. 4.6 Here first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubt of our election and saluation and Rom. 8.16 hee telleth vs that the spirit beareth witnesse to our spirits c. Now wee haue receiued not the spirit of the world but the spirit which is of God that we might know the things which are giuen to vs of God 1. Cor. 2.12 that is not onely his spirituall graces in this life as election faith iustification c. but also those excellent ioyes in Gods kingdome in the life to come of which also we haue some knowledge and tast by the illumination of the same spirit Rom. 5.2 and Cap. 14.17 Extraordinarie Reuelations are ceased and yet the holy Ghost in by the word reueales some things vnto men for which cause he is called truely the spirit of reuelation Eph. 3.5 Againe the holy Ghost giues testimonie by applying the promises of the remission of sinnes life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the ministerie of the word 2. Secondly the spirit of God doth not onely giue this bare testimonie that wee are elected and adopted and shall bee saued but also doth fully perswade vs hereof as beeing a thing most certaine and without question 1. Ioh. 3.24 Hereby we know that hee abideth in vs euen by the spirit which he hath giuen vs. And blessed Paul by the spirit of God was so stedfastly assured of Gods loue that hee was firmely perswaded that nothing could separate him from it Rom. 8.38.39 and prayed for the Ephesians Eph. 1.17.18 that God would giue them the spirit of wisedome and reuelation that the eies of their vnderstanding might be lightened that they might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints Gods spirit then doth throughly perswade the faithfull that they are elected and shall be saued but it doth not this at all times For when wee are like newe borne babes in Christ the motions of the spirit are but weake in vs and we are not as yet skilfull to discerne the heauenly language of the spirit Such as these are not said to haue no faith but to bee of little faith Matth. 8.27 All men in this naturall life haue their degrees to proceede in which they neuer change As first they bee children then afterward grow to a more vnderstanding which was euen true of Christ in this flesh Luk. 2.52 who is said to haue increased in wisedome and stature Euen so the spirituall birth is not perfect the first day but it hath as it were a childhood and we are babes to be fed with milke 1. Pet. 2.2 and then afterward we growe from faith to faith and from one degree of grace to another 2. Pet. 3.18 growe in grace and knowledge saith the Apostle Now as Paul saith 1. Cor. 13.11 when he was a child he vnderstood as a child but when he became a man hee put away
the sunne by casting foorth his bright beames whereby the world is lightened and that a tree is good by the good fruits it bringeth forth so also may we as certenly be assured that we haue the spirit of God when we find in our selues these effects and vndoubted fruites of the spirit Secondly the Testimonie of our spirit Now wee are to speake of the testimonie of our spirit which is the testimony of the heart and conscience purified and sanctified in the blood of Christ This heart of ours testifieth two waies 1. by inward tokens in it selfe 2. by outward fruits Inward tokens are certaine special graces of God imprinted in the spirit wherby a man may certainely be assured of his adoption These tokens are of two sorts which respect either our sinnes past present or to come or else Gods mercies in Christ First godly sorrowe for sinne The first signe in our spirit which concerneth sins past is godly sorrow which is a paine and pricking in the heart arising from the displeasure of God from the acknowledgement and sense of sinne and feare of the iust damnation which followeth after the same as is expressed in those conuerts Act. 2.27 whose hearts were pricked So Dauid complaineth Psal 119.28 that his soule melted with heauinesse and the Prophet Habacuk cap. 3.16 when hee heard Gods iudgements his belly trembled This inward sorrow is expressed sometimes in the consumption of the bodie Iob. 30.30 my bones are burnt with heat Dauid complaineth that his raynes are full of burning Psal 38.7 that his moysture is turned into the drought of summer Psal 32.4 As in the heat of summer all things are parcht and dried so our naturall moisture which should moisten and cheere the bodie is consumed by the anger of God Iob. 6.4 The arrowes of the Almightie were in him and the venome of them did drinke vp his spirit Prouerb 17.22 a sorrowfull spirit drieth vp the bones Now this inward consumption is bewrayed 1. In the decay of strength Psal 38.8 I am weakened and sore broken Iob. 6.13 my strength is taken from me Psal 22.14 All my bones are out of ioint my strength is dried vp like a potsheard 2. In the hollownesse and dimnesse of the sight of the eyes Psal 38.10 The light of mine eies euen they are not mine owne that is my sight faileth me for verie sorrowe for as the eyes of a man that reioyceth doe more peircingly behold the light because the spirits are then more pure so darkenes doth as it were dazle the eyes of a sorrowfull man and darkeneth them because the spirits are then more grosse and feeble Secondly sometimes in teares Matth. 26.75 Peter wept bitterly the sinner washed Christs feet with her teares Luk. 7.37 the Church Lament 2.11 saith her eyes failed with teares Thirdly sometimes in a heauie and sad gesture with apparell answerable Psal 38.6 I goe mourning all the day long The Publican Luk. 18.13 would not lift vp so much as his eyes to heauen in this condition men cloathed themselues with sackecloth and couered their heads with ashes So did Ahab in his counterfeit repentance 1. Kin. 21.27 and so did the Nineuites Ion. 3.5 and this custome is not misliked by Christ Matth. 11.21 who saith that if the great works which were done in Corazin and Bethsaida had beene done in Tyrus and Sidon they had repented long agoe in sackecloth and ashes Fourthly sometimes they grone grieuously and crie vehemently desiring aboue all things reconciliation with God in Christ for the pardon of their sinnes Psal 38.8 I roare for the verie griefe of my heart v. 9. and sigh Psal 32.3 I roared all the day long Quest Whether haue all men that are humbled the like measure of sorrow Answ No but some more some lesse Iob c. 6.2.3 felt the hand of God in exceeding great measure when he cried O that my griefe were well waighed c. the same did Hezekias when on his sicke bed he said Isa 38.13 14. O Lord it hath oppressed mee comfort me Contrariwise the theife vpon the crosse Luk. 23.40 and Lydia Act. 16.14 in their conuersions neuer felt any such measure of griefe and of Lydia it is said that presenly vpon the Lords opening her heart she entertained Paul and Silas cheerefully into her house which shee could not haue done if shee had beene pressed downe with any great measure of sorrow Neither are we to dislike our selues because wee are not so much humbled as we see some others for God in his great wisedome giueth to euery one which are to be saued that which is conuenient for their estate and it is often seene in a festred sore that the corruption is let out as well with the pricking of a small pin as with the wide launce of a rasor for remission of sinnes depends not vpon the greatnesse sufficiencie and worth of our sorrowe but vpon the obedience and satisfaction of Christ apprehended by faith Further vpon feeling of this sorrowe two things are to be obserued First all men must look that it be soundly and seriously wrought in their hearts for as men vse to breake hard stones into many small peices and not into dust so must the feeling of Gods anger for sinne breake the heart of a poore sinner This sorrowe must not be felt for a brunt but verie often before the ende of a mans life Dauid from his youth Psal 88.15.16 Iacob wrastled and halted vpon his thigh Gen. 32.25.31 The Paschal lambe must be eaten with sowre herbes Exod. 12.8 to signifie that they which will bee free from the wrath of God by Iesus Christ must feele continually the smart of their owne sinnes Secondly all men must take heed least when they are touched for their sinnes they besnare not their owne consciences for if their sorrowe bee somewhat ouer-sharpe they shall see themselues euen brought to the gates of hell and feele the pangs of death and when they are in this perplexitie they shall find it a most hard matter to bee freed from it without the marueilous power of Christ for many haue neuer escaped that haue beene thus plunged in distresse as Cain Saul Iudas Achitophel And Pauls counsell is to bee followed for the moderating of this sorrow that is that such are to be comforted 2. Cor. 2.6 7. and further he giueth a sufficient reason v. 11. least Sathan should circumuent vs. There is a twofold sorrow for sinne 1. Legall and worldly 2. Euangelicall and godly First a legall sorrow for sinne is in respect of the punishment it is wrought by the law Secondly Euangelicall sorrow is sorrow for sinne because it is sinne this indeed is a grace of God but it is not wrought by the lawe but by the preaching of mercy and reconciliation and it followes in vs vpon the apprehension of Gods mercie by faith Now the nature of this sorrow may bee better conceiued if we compare it with worldly sorrowe 1. First worldly sorrow springs of sinne and it
Againe there are men which mourne for their sinnes without the spirit of God for there is much falsehood in their mourning because they mourne for sinne onely in respect of the punishment thereof Lastly there are that pretend a loue to God and yet want the spirit for they loue God onely in respect of his benefits as Saul loued God for a kingdome such loue is mercenarie and a worke of nature whereas the loue which is from the spirit makes vs loue God for himselfe and for his honour The fourth is excellencie for the spirit of grace in Christians is more excellent then the grace of creatiō in two respects 1. In respect of the beginning thereof for the spirit is from Christ the second Adam both God and man the grace of creation should haue bin convayed vnto vs from the first Adam but a meere man if he had stood 2. In respect of constancie for God gaue the will to Adam to perseuere if he would he giueth further to beleeuers both the will to perseuere and the deed The fift is liuelines whereby the spirit is effectuall in operation Iob. 32.18.19 Elihu saith that the spirit compelled him and was in him as a vessell of new wine which must haue a vent Now for the operation of the spirit three things are to be knowne First that the spirit workes in and by the word of God which therefore is called the ministerie of the spirit 2. Cor. 3.6 Secondly that the spirit worketh by certaine degrees The first degree and the very first beginning of his diuine operation is to illuminate our minds and make vs feele what great neede we haue of Christ and to desire to be reconciled and turned vnto God this is the first motion of the spirit in vs and they which want this haue nothing as yet of the spirituall graces of God in them Thirdly that the whole worke of the spirit may bee reduced to three actions The first is to cast downe euery thing in vs that exalts it selfe against God 2. Cor. 10.5 and namely to beate downe erronious reason and rebellious affection and to put a man out of heart with his chiefe delights and with his owne selfe The second is to kindle in our hearts a care and desire of reconciliation with God in Christ hence the spirit is called the spirit of grace and supplication Zach. 12.10 The third is to write the Lawe in our hearts Ier. 31.33 and that is done by putting a newe light of knowledge into the minde and new inclinations into the will and affections Secondly the meanes whereby this combate is made is a twofold concupiscence as Gal. 5.17 the flesh lusteth against the spirit c. First the lust of the flesh sheweth it selfe in two Actions first to defile and represse the good motions of the spirit in which respect Paul saith Rom. 7.21 When I would doe good euil is present v. 23. The law of my flesh rebells against the law of my minde hereupon the flesh is fitly resembled by the disease called the Mare in which men in their slumber thinke they feele a thing as heauy as a mountaine lying on their breasts which they can no way remooue Secondly to bring forth and to fill the mind with wicked cogitations and rebellious inclinations Matth. 15.19 Out of the heart commeth euill thoughts murders adulteries c. Cap. 12.34.35 How can you speake good things when ye are euill c. In this respect concupiscence is said to tempt intice and drawe away the minde of man Iam. 1.14 Secondly the lust of the spirit hath two actions first to curbe and restraine the flesh Thus S. Iohn saith That the seed of grace keeps the regenerate that they cannot sinne 1. Ioh. 3.9 Secondly to ingender inclinations agreeable to the will of God Thus Dauid saith that his reynes did teach him in the night season Psal 16.7 and the Prophet saith Isa 30.21 Thine eare shall heare a voice behind thee saying This is the way walke in it This voice no doubt is not onely the voice of such as be teachers but also the inward voice of the spirit of God in vs. And thus by the concurrance of those contrarie actions in one and the same man is this combate made Thirdly the cause which maketh this combate is the contrarietie of the flesh and the spirit and the contrariety is verie great for the spirit is the gift of righteousnesse and the flesh standeth in a double opposition to it 1. In a want of righteousnesse 2. In a pronenesse to all vnrighteousnesse that is to say not in a single but a double priuation or want of the grace or gift of God Quest It may be demanded how these twaine beeing but qualities can fight together Answ The flesh and the spirit are in the whole man regenerate and all the powers of the foule of man fire and water are said to be in compound bodies light and darkenesse are in the aire at the dawning of the day In a vessell of luke-warme water heate and cold are in it we cannot say that the water is in one part hot and in an other cold but the whole quantitie of water is hot in part and cold in part euen so the man regenerate is not in one part flesh and in an other part spirit but the whole mind is partly flesh and partly spirit and so are the will and affections throughout partly spirituall and partly carnall Now vpon this it commeth to passe that the powers of the soule are carried and disposed diuers wayes and hereupon followes the combate Fourthly this combate shewes it selfe in al the actions of men regenerate which Paul signifies Rom. 4.19 I doe not the things I would For example in prayer sometimes we feele feruent desires and sometimes againe deadnesse of spirit sometimes faith sometimes doubting This combate as it is in all the actions of the godly so especially in good actions thus much Paul teacheth Rom. 7.21 When I would doe good euill is present with me v. 19. for I do not the thing which I would but the euill which I would not that doe I. This combate of the flesh and the spirit is when the minde is carried against it selfe and the affections against themselues by reason that they are partly spirituall and partly carnall because our regeneration is in part therefore it is opposed by the contrarie corruption which we haue by nature so that what the spirit loueth the flesh hateth what the spirit imbraceth the flesh abhorreth what the spirit would haue vs to doe the flesh would haue vs to leaue vndone whatsoeuer the spirit is delighted with that the flesh is vexed and displeased Sathan doth not fight against the flesh nor the flesh against Sathan nor either of them against themselues for so their kingdome being diuided could not possibly stand Matth. 12.25.26 And therefore it must needes bee some other force which causeth this opposition which can proceed from nothing els but from this
will doe no right nor suffer no wrong and therefore when our sauage crueltie is turned into charitie and wee become as meeke and harmelesse as the lambe calfe or little child it is a manifest signe that wee are borne anew and quickened by Gods spirit and are elected vnto saluation So also hereby wee are assured of the forgiuenesse of our sinnes when we finde our selues readie and willing to forgiue our neighbours Matth. 6.12 For this facilitie and kindnesse wherewith we are mooued to pardon those that haue hurt vs in word or deede is an argument that we are the sonnes of God For whereas by nature we are violently caried with desire of reuenge it commeth to passe we neuer doe forgiue iniuries receiued except Gods spirit doe correct the corruptions of our nature extinguish in vs the heate of reuenge and kindle in vs the feruent heate of charitie and in whome this is done it is certaine they are guided by the spirit of God are the children of God and consequently do loue their brethren Moreouer that a man deceiue not himselfe in the loue of his brother S. Iohn giueth three Rules 1. First that christian brotherly loue should not bee for outward respects or considerations but principally because they are the sonnes of God and members of Christ 1. Ioh. 5.1 2. Secondly that it must not be outward in shewe onely but inward in the heart 1. Ioh. 3.18 Let vs not loue in word or in tongue onely but in deed and in truth 3. Thirdly that it be not onely in time of prosperitie but when he stands in most neede of our loue 1. Ioh. 3.18 For whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp the bowels of compassion from him how dwelleth the loue of God in him By triall of this that hath beene said both young and old may see how farre they are from soundnes in this grace contenting themselues with a shadow of it For the most of mens loue is growne dead either vpon receit or hope of benefit or vpon flesh or fleshly respects and is not begunne in nor for God nor knit by the spirit of God the least part of it is set vpon the Saints that are vpon earth excelling in vertue it generally determineth it selfe in selfe-louing and selfe-seeking not seeking the things of others as well as their owne or not louing the soules of men as well as their bodies or respecting persons and not embracing the poore as well as the rich or not blessing their enemies as well as their freinds The loue of men for the most part is a lip-loue a counterfeit and fruitlesse loue diuorced from inward heartie affection or else a vanishing and flitting loue flinching in aduersitie when most neede is and readie vpon the least occasion to be ouercome with euil and changed into bitter hatred This crazy loue euery where argueth a riuen and crackt faith such counterfeit loue is the daughter of counterfeit faith and vnsoundnes of loue is a sure token of vnsoundnes of faith Furthermore we shal be to them that wrong by word or deed or writing the least of Gods little ones who are so deare to the Lord as the apple of his eye Zach. 2.8 Let the scorners and enemies of good men remember Ier. 2.3 that Israel is as a thing hallowed to the Lord all they that eate it shall offend euill shall come vpon them saith the Lord men may dip their tongues in venome and their pennes in poison and keepe the garments of such as stone Steuen but the Lord wil avenge the cause of his poore ones he will not alwayes hold his peace nor hide his face Secondly to loue Gods Ministers not onely because they are Christians but also because they are sent of God to execute those holy functions for the gathering together of Gods elect Eph. 4.12 And this Iesus Christ declareth when he saith Matth. 10.41 that he that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward that is euerlasting ioy and vnspeakable happines in Gods kingdome And least the pouertie of some might herein worke in them some doubtfulnes of their estate in grace the Lord telleth the poore that their Christian affection may be shewed euen in giuing a cup of cold water Matth. 10.43 for the widowes mite was accepted Mar. 12.44 And S. Paul saith 2. Cor. 8.12 that not according to that a man hath not but according to that a man hath he shal be accepted if there be first a willing minde when we vnfainedly loue Gods Ministers that we thinke nothing too deare for them as the Galathians did loue Paul Gal. 4.15 it is because by them the blind eyes of our vnderstanding are enlightened with the knowledge of God and Christ we are reconciled vnto God and haue peace of conscience and so consequently are assured of our adoption And this is it that S. Paul presseth the Thessalonians withall that they haue the Ministers which turne men from darkenes to light and from the power of Sathan to God Act. 26.18 in singular loue for their worke sake 1. Thes 5.12.13 And the very approching of such Ministers vnto vs seemeth beautifull and delightfull from whom we haue receiued the glad tidings of peace to our great comfort Rom. 10.13.14.15 If any Embassadour were sent from a mightie Prince who was our enemie in times past and able at his pleasure to destroy vs not onely to conclude a peace but to offer vs the free vse of all the commodities of his kingdome who being hereof assured and perswaded would not receiue him with ioy and giue him royall entertainment but this is our case our sinnes had made our heauenly King our enemy who is able in a moment with the very breath of his nostrils to destroy vs. Now it hath pleased him to send his Embassadors not only to offer peace but to beseech vs that we would be reconciled to him 2. Cor. 5.20 and vpon this reconciliation to assure vs of the riches of his kingdome who therefore would not loue those Embassadours that bring these glad tidings and shew some token of thankfulnes to them Of this loue we haue a singular example in Lidia the purple seller who as soon as the Lord had opened her heart and that she was baptised did presently invite the Apostles to her house Act. 16.14.15 wherein she bewrayed her faith burning with loue vnfained to Gods Ministers whose loue shineth in this that she is desirous to giue them entertainment who had giuen the doctrine of saluation to her The like example to the like purpose we haue in the conuerted Iaylor ver 32.33.34 But the great and generall contempt of the Ministery is a manifest signe that there be few in this respect which can assure themselues of the spirit of adoption The number is exceeding small who loue and respect the Lords Ministers in regard of their message and Ministerie nay the most euen for their