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.
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
1. begunne at the day of our separation pag. 20. 2. Consummate and perfected at the last day of iudgement pag. 21. The greatnes of this blessing amplified pag. 22. 23. 24. The wonderfull madnes of the world in ouer lightly valuing it bewayled pag. 25. 26. 27. To know whether as it becometh Christians this care of our saluation aboue all things in the world possesseth our hearts yea or no respect must be had to those worthie fruits which through the whole course of a mans life in that case will manifest themselues p. 28. Of such worthie fruits there are expresly mentioned in number p. 29. 1. A moderation of the eager cares of this life p. 29. 2. A making of the mind to rest content with any present condition p. 30. 3. A strengthning of the heart in the induring of chastisements corrections p. 31. 4. A deniall of a mans owne selfe p. 32. 33. 34. The second principall point viz. The Protestants position and doctrine of the reformed churches agreable to the word of God is That a man mry be assured of his saluation p. 35. What manner of assurance this is how shaken it may be with many difficulties yet an assurance That faith is the guide of it and that it is either greater or lesse according as our faith is either greater or lesse p. 36. Against the doctrine of popery see this assurance freed from the imputation of vaine presumption p. 39. Both by Testimonies and Phrases or the manner of speaking in the word of God it is proued at large that a man may be assured of his saluation a pag. 40. ad pag. 48. The popish assertion disabled their outcry answered and the same our assurance shewed to bee if presumption certainely not damnable but a commendable presumption p. 48. Dangerous temptations tending to the ouerthrowe of this our assurance there are especially two The one suggested by Satan the other proceeding from our owne corruption p. 50. The former temptation proceeding from Sathan what it is and how it may be repelled p. 51. The other temptation proceeding from our owne corruption how it stands and how it may be repelled p. 53. ad 66. The third principall point viz. How a man may come to bee assured of his saluation in Christ p. 66. By signes and testimonies in himselfe a man may be assured of his owne saluation p. 66 These testimonies in our selues are two viz. The testimonie of 1. Gods spirit 2. our spirit p. 66. That the testimonie which the spirit of God giueth is true and infallible is prooued two waies First from this that all the conditions required in a true witnesse as 1. knowledge 2. truth 3. faithfulnesse doe therein concurre and meete together in the highest degree p. 67. Secondly the same is also prooued from the ende of the holy Ghosts comming into the hearts of the children of God p. 68. How the spirit of God giueth testimonie and therein are these three points p. 68. 1. That he doth testifie in the heart and conscience of euerie beleeuer that hee is the sonne of God p. 69. 2. That the spirit of God doth not only giue this bare testimonie but further also doth fully perswade vs hereof as beeing a thing most certaine and without question p. 70. 3. That more then so he further also confirmeth the same vnto the children of God in regard whereof the spirit is sometimes tearmed a seale sometimes an earnest p. 77. Touching the testimonie of Gods spirit three questions are mooued p. 79. 1. Whether a man may bee assured hee hath Gods spirit p. 79. 2. How a man may discerne betweene the illusion of the deuill and the testimonie of the spirit of God p. 84. 3. By what meanes the spirit of God giueth a particular testimonie in a mans owne conscience of his adoption p. 95. Concerning the meanes whereby the spirit of God giueth a particular testimony in a mans owne conscience of his adoption they are three 1. The word of God p. 96. 2. The Sacraments p. 105. 3. The fruites of the spirit p. 109. Thus farre concerning the testimonie of the spirit of God and how there by a man may be assured of his saluation The other testimonie viz. of our owne spirit followeth p. 116. The testimonie of our spirit is the testimonie of the heart and conscience purified and sanctified in the blood of Christ p. 116. Now this heart of ours testifieth two waies partly by inward tokens in it selfe partly by outward fruits p. 116. Inward tokens what they are is declared and also that they be of two sorts viz. either as they respect 1. Our sinnes past present to come 2. Gods mercies in Christ p. 116. I. And first in respect of sinnes past a godly sorrow for sinne is declared to be such an inward token p. 116. And it is further shewed that the same diuersly bewrayes it selfe p. 117. In feeling of this godly sorrow for sinne two things are to be remembred p. 120. Sorrow for sinne 1. Legall and worldly 2. Euangelicall and godly and both these distinguished p. 121. 122. 123. Signes by which this godly sorrowe may bee discerned p. 123. 124. 125. The danger of wanting this godly sorrow on the contrarie the profit of hauing it as also what an acceptable thing it is to almightie God p. 126. 127. Helpes of getting this holy affection of sorrow into our hearts are numbred sixe p. 128. to p. 136. II. In respect of sinnes present The combate betweene the flesh and the spirit is declared to be a second inward token for the better vnderstanding whereof foure points are handled p. 137. 1. The first is concerning the parties between whom the combate is viz. the flesh and the spirit p. 137. What these two words Flesh and Spirit doe signifie p. 138. 139. The spirit so signifying is shewed to haue certaine obseruable properties of which are expressely mentioned fiue p. 139. 140. 141 Concerning the operation of the spirit in this sense vnderstood three things are to bee knowne set downe p. 142. 2. The second point handled in this combate betweene the flesh and the spirit is the means whereby this combate is made viz. by the meanes of a twofold concupiscence p. 143. 3. The third point is the cause of this combate which is the contrarictie of the flesh and the spirit p. 144. The fourth point is that this combate shewes it selfe in all the actions of men regenerate p. 145. Here be inserted 2. great conflicts 1. beweene faith and reason 2. hope and despaire p. 148. But in the midst of this combate and fight is declared how the Christian may gather to himselfe sound comfort and certaine assurance and that fowre manner of waies p. 135. c. whereupon ariseth this conclusion that who doth not so fight is none of Christs soldiour p. 153. 154. 155. 156. III. In respect of sinne to come A care to preuent sinne is shewed to be an inward token by the which our
we are in him 1. Ioh. 3.10 in this are the children of God knowne and the children of the deuill whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother c. 4.13 hereby we knowe that we dwell in him and he in vs because he hath giuen vs of his spirit Cap. 5.1 whosoeuer beleeueth that Iesus is the Christ is borne of God Now this knowledge here spoken of is not coniecturall but infallible as 1. Ioh. 1.4 these things write we vnto you that your ioy may be full now it is but an vncertaine ioy that riseth vpon coniecturall knowledge Againe this knowledge brings forth confidence and boldnesse euen before God 1. Ioh. 3.21 If our heart condemne vs not then haue we boldnesse toward God and therefore it cannot but include an infallible knowledge as further appeareth Cap. 4.16 where the Apostle saith We haue knowne and beleeued the loue that God hath in vs. If I bee demaunded whether I know how long I may be assured I must tell you that my assured trust and confidence is that God will neuer forsake the worke which hee hath begun because he hath said Rom. 9.33 that he that beleeueth in Christ shall neuer be confounded or ashamed that is his hope shal not be deceiued And Christ hath taught me Ioh. 10.28 that his sheep which heare his voice of which I am one shall neuer perish but that he will giue vnto them eternall life And howsoeuer I know that the wickednesse and the corâ—…tion of mine owne heart is such that beeing left vnto my selfe I should soone fall away from God yet I looke vnto that promise that God hath made to all his faithfull seruants Ier. 3 〈…〉 I will put my feare into their hearts â—…y shall not depart from me resting myâ—…e not only in this that I haue apprehended Christ Phil. 3.12 but much more in that that he hath apprehended me not onely in this that I know God but much more in this that I am knowne of God Gal. 4.9 And because the gifts and calling of God are without repentance Rom. 11.29 therefore I rest vndoubted that if I liue I shall liue vnto the Lord and if I die I shall die vnto the Lord and whether I liue or die I am the Lords Rom. 14.8 neither shall any thing seperate mee from the loue of God which is in Christ Iesus our Lord cap. 8.39 Lastly to answer that Popish out-crie wherein they charge vs that our assurance of saluation grounded vpon the promise of God is a vaine and faithlesse presumption We say that to hope for saluation as they doe by vertue of our owne doings is a wicked and damnable presumption but our presumption which groweth of faith is a commendable presumption as Amb. de Sacr. lib. 5. c. 4. saith It is a good presumption to presume not vpon thine owne worke 〈◊〉 vpon the grace of Christ Such a 〈…〉 tion August in Psal 88. teacheth saying Whatsoeuer there is about thee or in thee to presume of cast it from thee and let God be thy whole presumption or presume wholly vpon God namely in that sort Ambr. teacheth by occasion of Dauids words Psal 119.116 Receiue me according to thy word It were a matter of intollerable presumption saith he to say to God Receiue me but that hee addeth the promise of God as if he should say thou hast caused vs to presume we chalenge thee vpon thine owne bond This is the presumption of true faith whereby we withdraw our eies from our selues and cast them wholly vpon God assuredly beleeuing that we shall receiue because we beleeue in him that promiseth Wherefore Greg. magn in Ezeck homil 22. saith by presuming of grace and life the righteous sing of that iudgement which all the vnrighteous are afraid of So then there is a godly presumption of saluation and of eternall life which because it cannot arise of any sufficiencie of our workes must necessarily be grounded vpon faith alone whâ—… yet notwithstanding faith receiueth comfort and strength by the good fruites and effects of grace in the feare and loue of God in faithfull care and conscience of dutie towards God and men because albeit of themselues they cannot be presumed of yet beeing fruites of faith euen in their beginnings and imperfections they are tokens of Gods secret election and foreshewings of future happines as saith Bernard lib. de gra libero arbitrio Occultae predestinationis indicia futurae foelicitatis praesagia Here we are to meete with two great and dangerous temptations the one suggested by Sathan the other proceeding from our owne corruption The first temptation Sathan will say that wee haue no faith and therefore that we haue no interest in Christ and consequently can haue no asrance of saluation To whom we may answer that our beleeuing dependeth not vpon his testimonie it is enough that we our selues do know and feele by the grace of God that we do beleeue though some men falsly perswade themselues that they beleeue yet hee that hath true faith indeede knowes that hee hath true faith euen as certenly as hee that vnderstands knowes that he vnderstandeth as 2. Cor. 13.5 Know ye not your own selues how that Iesus Christ is in you except yee bee reprobates or vnapprooueable where the Apostle giueth them to vnderstand that all which beleeue haue the spirit of discerning to know certenly that they doe beleeue So Paul speakes of himselfe 2. Tim. 1.12 I know whome I haue beleeued and to like purpose is that 1. Ioh. 3.24 By this wee knowe that hee dwells in vs euen by the spirit which he hath giuen vs where he maketh no question of it but that hee which hath the spirit knoweth that he hath the same So then such as haue receiued the gift of true faith haue also an other gift of discerning whereby they see and know their owne faith But as for the deuill wee doe the rather perswade our selues of faith because he saith we beleeue not knowing Ioh. 8.44 that he is a lyar and the father thereof Now he that was neither ashamed nor afraid to charge God himselfe with vntruth Gen. 3.4 will make lesse scruple to deale falsly with men and that therefore we vtterly reiect his witnesse as the witnesse of a notorious and treacherous deceiuer vnworthy all credit and whom wee cannot beleeue though he speake truth without danger For which cause he was so oftentimes silenced by Christ and his Apostles euen then when after his deceiueable manner he bare witnesse vnto the truth as Mark. 1.24.25 when the deuill said to Christ I know thee what thou art euen that holy one of God Iesus rebuked him saying hold thy peace And when the spirit said Act. 16.17.18 these are the seruants of the most high God c. Paul beeing greiued said to the spirit I command thee in the name of Iesus Christ that thou come out of her The second temption I cannot feele in my selfe any good
faith by the author and finisher of our faith Heb. 12.2 To this effect maketh excellently that worthie speach of Christ Matth. 11.12 saying that the violent take the kingdom of heauen by force that is the true Israelites though they endure bitter conflicts yet by faith hold fast God apprehēded in his word and through the same faith and patience obtaine the promises Heb. 6.12 To conclude therefore we are not to build our assurance vpon our owne sense and feeling but vpon Gods vnchangable and gratious promises made vnto vs in Christ Iesus And if at any time our sense and feeling telleth one thing that is that God hath withdrawen his loue from vs Ps 77.7.8.9 and forsaken vs Esa 54.7 and the word of God assure vs of an other thing that is that God will neuer forsake vs Heb. 13.5 but continue his loue vnto vs vnto the end Esa 49.8 wee are not to trust our owne feeling but vnto Gods promise for otherwise what doe wee else but preferre our deceiuing sense before Gods infallible truth and make God a lier because we beleeue not the truth of his written promise 1. Ioh. 5.10 After that we haue attained to faith and haue felt some effectuall working of Gods spirit in vs commonly in many of Gods children succeede not long after some deadnes and dulnes and they think in themselues that they haue lost the spirit of God as we haue before shewed Here we are to search the cause whether it be for some sinne committed or for some present duty not practised for leauing and neglecting the meanes of our saluation or for for some sinne not repented of or for not vsing the meanes of saluation vprightly To which purpose the Lord commandeth vs to take knowledge of our sinnes Ier. 3.13 and to remember from whence we are fallen Apoc. 2.5 The meanes to attaine to a sight of sinne is a diligent examination of a mans own selfe Lament 3.40 and Dauid giueth the same counsell to Sauls courtiers Psal 4.4 examine your hearts This examination must be made principally by the law of God and namely by the ten Commandements which ransaketh the heart to the very quick Rom. 3.20 for by the law commeth the knowledge of sin this was the meanes of Pauls better knowledge of himselfe Rom. 7.7 I knew not sinne but by the law And as this comparing the life with the law of God made the vnbeleeuer 1. Cor. 14.24.25 to fall downe on his face and to worship God and the Psalmist being a man after Gods owne heart to say Psal 130.3 if thou O Lord straitly markest iniquities who shall stand and therefore to begge of God saying Psal 143.2 O Lord enter not into iudgement with thy seruant for in thy sight shall none that liue be iustified So will it be the meanes to worke in vs a sight of our sin and to repent of the same as we haue example Acts. 2.37 who vpon Peters sermon being pricked in their hearts said Men and brethren what shal we doe To whom Peter prescribed the remedie ver 38. requiring them to amend their liues Thus by his repentance did Dauid recouer Psal 52.5 and thus Peter recouered weeping bitterly after the Lord looked vpon him Luk. 22.61.62 for if we repent God will forgiue Ier. 18.8 who after he hath spoyled vs will heale vs and hauing wounded vs will bind vs vp Heb. 6.1 for he came to seeke and to saue that which was lost Luc. 19.10 and he came not to call the righteous but the sinners vnto repentance Math. 9.13 to whom he promiseth ease and comfort Cap. 11.28 To him therfore let vs pray and say Hos 14.3 Take away all iniquity and receiue vs graciously so will we render the calues of our lippes Another remedie to recouer and stay vs in this distresse that we sinke not into the gulfe of destruction is in calling to our remembrance the times past in which we haue enioyed the loue mercie and goodnes of God and in which we in token of thankfullnes haue glorified God by a iust holy and sober conuersation Dauid being grieuously afflicted could not receiue in his soule any true comfort Psal 77.3.4 for howsoeuer he did thinke vpon the Lord yet he was still troubled what helpe did he then finde in this his present distresse he tells vs ver 5.6 that he considered the dayes of old and the yeares of auncient times he communed with his owne heart and his spirit searched diligently he remembred the workes of the Lord and his wonders of old Iob apprehending and conceuing of God as of his enemy in respect of his present sense and feeling and being moued by his freinds to doubt of his grace which he had receiued and also to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the midst of all these greiuous temptations by calling to his remembrance his fruits of faith works of sanctification which he had discerned in himselfe informer times Iob. 31.1 c. Thus we see that the faithfull feare for a time but they gather their spirits againe and recouer warm'th at the sun-shine of Gods mercies their feete were almost gone Psal 73.2 but not altogether they went into the sanctuary of the Lord ver 17. a proppe to keep them vp at length they confesse against themselues This is my infirmitie they reprooue themselues for their diffidence and howsoeuer they say in their hast that all men are liars and perhaps God himselfe not true yet by leasure they repent it and remembring Gods mercies receiue comfort Psal 119.52 The Apostle doth pithily expresse my meaning 2. Cor. 4.8 Staggering but not wholy sticking Ionah was a prisoner in a strange dungeon without light without companie without comfort in a whales belly where he accounteth himselfe as cast out of Gods sight Ion. 2.4 saying I am cast away out of thy sight but behold presently hee giueth the checke to himselfe hee recouereth in the instant when hee was in the pits mouth readie to sinke eternally and said that he would looke againe towards the Lords holy Temple This then is the fruit of beleeuing and calling to remembrance the sweete mercies of our Sauiour that in the day of sorest triall it is able to keepe vs vpright who else should fall down groueling vnto death This dulnesse and deadnes and doubtfulnesse is commonly incident vnto Gods children beeing at the same time in the estate of grace and is a part of that inbred corruption and fleshly old man which before our calling wholly possessed and ouerruled vs and after also beareth some sway in vs euen when wee are regenerate till with all other corruptions we lay this aside also by death But worldly and carnall men do neuer discerne how dull and drowsie they are in Gods seruice nor feele the huge masse of inbred corruption but fondly flatter thēselues imagining that they are in exceeding good case and verie deuout in Gods seruice which indeede as they performe it
fro among men when the seale is put to them are made out of question so the promises of God propounded generally to all are said by the spirit of God to be sealed in the heart of euery particular beleeuer which signifies that he giueth vnto them euident assurance that the promise of life belongs vnto them Secondly the spirit is called an earnest or pledge 2. Cor. 1.22 Cap. 5.5 for as in a bargaine when part of the price is payed in earnest then assurance is made that men wil pay the whole so when the child of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ he is put in good hope and is alreadie put in good assurance fully to enioy eternall life God doth neuer take his earnest backe againe because it is so the earnest of our inheritance Eph. 1.13 vntill the redemption of possession as that it is an earnest also that in the meane time God stablisheth vs in Christ 2. Cor. 1.21.22 and that he hath created vs euen for this thing namely to cloth vs with immortality and eternall life at the last So then let not the tempter draw vs to wauer and doubt but let vs boldly with the Apostle say 2. Tim. 1.12 we know whom wee haue beleeued Touching the testimonie of the spirit three questions may be demanded First whether a man may be assured that he hath Gods spirit Secondly how a man may discerne betweene the illusion of the deuill and the testimonie of the spirit Thirdly by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption First whether a man may be assured that he hath the spirit of God This point is already glaunced at in the words immediatly going before and now for the better satisfaction of our hearts shal be through Gods gracious assistance further declared namely that a man hauing the spirit of God may know that he hath it 1. Thes 8.19 Quench not the spirit Here the Apostle giueth vs to vnderstand that the spirit in some respect is like vnto fire it will burne vp and consume things that may bee burned and consumed as stubble straw stickes c. Secondly it doth purge and purifie those things which can abide to be purgged Thirdly it giueth light euen in the most dimme and darke places Fourthly it giueth heat and doth as it were put life into those things which are capable of life For whilst a man is frozen and starued with cold he is maimed and as it were without life but being brought to the fire he is hot reuiued cheered and then becommeth actiue nimble these are the properties of fire and these doe in some manner resemble and shadow out vnto vs the workes and effects of the spirit When the spirit of God feazeth vpon a man and entreth into his soule then it beginneth to burne and consume in him euill affections noysome lusts and such other stubble as is in man Secondly it doth purge vs from grosse sinnes and daily more and more doth purifie vs that we may be cleane and holy vessels and temples for him to rest and dwell in Thirdly it is a shining light euer burning and giueth light to vs in that way which we haue to walke in Fourthly it doth set vs on heat and inflameth vs with a zeale of Gods glorie a care of our duty and with a loue of all mankind yea withall it putteth life and lust into vs to walke in that good way in which it doth lead vs and to doe all those good works which may glorifie God or be commodious vnto men Now as truly and as certainly as wee may say that there is fire when we see straw and such like things consumed or gold or siluer finely purged out or great light in darke places or great heat in bodies that were benummed before euen so truly and certainly we may say and perswade our selues that the spirit of God is in vs when wee see our corruption consumed our soules purged from the drosse of sinne our hearts enlightened and made hotte in walking and working according to that light So then if the spirit of God be a fire that inflameth our cold frozen hearts with a zeale of Gods glorie and loue of our brethren Matth. 3.11 Act. 2.3 how can the fire that is caried in our breasts be hidden from vs The spirit of God is an earnest 2. Cor. 1.22 and who receiuing an earnest cannot know whether he hath receiued it or no for otherwise how can it assure vs of our bargain if of it selfe wee haue no assurance it is a pledge of Gods loue and of our saluation and who hauing a pawne in his custodie cannot know that he possesseth it It is a heauenly light Eph. 1.17.18 which doth illuminate our vnderstandings which were blind and ignorant in the knowledge of Gods truth and who cannot discerne betweene blindnes and sight light and darknes It is water which purgeth vs from our corruptions Isa 44.3 Ezech. 26.9 and who that is thus washed and clensed can doubt that this water hath touched him It is a precious oyle 1. Ioh. 2.20.27 which mollifieth our hard stonie hearts and maketh them pliable to Gods will which before were so stiffe obdurate that they would rather haue broken then bowed to obedience it suppleth also our stiffe ioynts and maketh them actiue and nimble in the works of holines and righteousnes and who finding these strange alterations in himselfe may not be assured that he is anoynted with this oyle And thus it is manifest that we may be assured that we haue Gods spirit But if through frailty we haue fallen for who is he that falleth not how may we know then that we still retaine the spirit of God To this end let vs search our hearts and try them by these Rules namely First by our liking and misliking of sin for if after our fall we hold our former hatred of sinne and the oftner we fall the more through and deadly hatred we conceiue against sin vndoubtedly that frailty hath not as yet depriued vs of the spirit Seccondly by our sorrow for so long as our sorrow increaseth for our sinnes it cannot be thought that sin and the flesh haue ouercome and vtterly quenched the spirit in vs. Thirdly by our care for if we grow in a godly care both how we may be able to wage battel against sinne in the plaine and how we may preuent sinne in all his pollices we haue a further assurance that sinne although it be great hath not hethereto preuailed against those few and small graces which the good spirit of God hath bestowed vpon vs. Againe by our care If thou be carefull to redeeme that which by thy fall thou hast lost and hast a care to run so much faster forward by how much more thou hast beene letted by thy fall then it doth appeare that the spirit is in thee yea it
spirituall neither are these fruits bare signes onely of our election and saluation but also manifest seales which by their plaine impression doe euidently assure vs thereof First God knoweth vs Ioh. 10.27 and then by the light of this knowledge communicated vnto vs he enligâ—neth our hearts with the true knowledge of himselfe as the sunne first lightneth the eyes and by this light we see the sunne it selfe And this Christ sheweth Ioh. 10.14 where first he saith he knows his sheepe and then he addeth that he is also known of them As if he should say whilst I know and acknowledge them for my sheepe hereby I bring to passe that they in like manner by the participation of this my light and knowledge doe acknowledge me for their true pastor If therefore we know and acknowledge God for our gracious God and louing father in Christ Ioh. 6.69 wee know and beleeue saith Peter c. it is a most certaine signe that he also by his foreknowledge doth know and acknowledg vs for his children but if we remaine in our ignorance without the knowledge of God and his sonne Christ we can gather no assurance of our election and saluation Ioh. 17.3 For this is eternall life to knowe thee to be the true God and him whom thou hast sent Iesus Christ Secondly God hath eternally loued vs in Christ Thou hast loued them Ier. 31. 3. with an euerlasting loue and hath expressed this his loue by sending his son and giuing him to death for vs Ioh. 3.16 1. Ioh. 4.9 Now this loue of God hath descended vpon vs whereby we loue him again and this is plainly shewed 1. Ioh. 4. 19. where it is said we loue God because he loued vs first and hence it is that the Apostle saith ver 7. that loue commeth of God because we can neither loue God nor our neighbour aright till his loue towards vs hauing shined vpon vs hath inflamed our hearts So also S. Paul saith Rom. 5.5 that the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs whereby loue towards God is begotten in vs. If therfore the loue of God be in our hearts we may be assured that it is made by the seale of his loue towards vs. And thus we haue heard of a second effect of the spirit which may put vs out of all doubt of Gods loue towards vs But for our further satisfaction let vs consider the speciall fruits of the spirit as he best knoweth that he hath life which feeleth it in himselfe so he best knoweth that he hath the spirit of God that feeleth the spirit working in him Now the fruits of the spirit are set downe Gal. 5.22.23 as followeth First loue respecteth both God and man And the loue which respecteth God sheweth it selfe in two things First when a mans heart is set and disposed to seeke the honour and glory of God in all things Secondly when a man by all meanes endeauours himselfe to please God in euery thing counting it a most miserable estate to liue in the displeasure of God by these two signes a man may know whether he loue God or no. Our loue to man is a fruite of this loue to God for God is to be loued for himselfe and man is loued for God This loue must be in deed and in truth 1. Ioh. 3.18 and is shewed in giuing and forgiuing as afterward shall more appeare Secondly ioy which is when a man is glad at the good of his neighbour as at his owne good and this is an especiall worke of the holy Ghost Rom. 12.15 Reioyce with them that reioyce This was the the practise of the neighbours of Zacharias and Elizabeth when Iohn Baptist was borne Luk. 1.58 And thus did the faithfull for the conuersion of the Gentiles Act. 11.18 Thirdly peace which is nothing else but concord which must be kept in an holy manner withall men both good and bad so farre foorth as can be Rom. 12. 18. The prophet Esay speaking of the Gospel saith c. 11.6 that the wolfe shall dwell with the lambe and the Leopard shal be with the kidde c. shewing hereby that in the estate of grace Christians howsoeuer by nature cruell shall become gentle and liue peaceable with all men yea with those that hate peace so farre forth as may stand with a good conscience Psal 120.7 Fourthly long suffering whose propertie is to keep the affection of anger in moderation and compasse It standeth in two points first when a man deferreth his anger and is hardly brought to it secondly when beeing angrie hee stayeth the whotnesse of that affection Colos 3.12.13 Fiftly gentlenesse whereby a man behaueth and sheweth himselfe friendly and courteous to euerie man Tit. 3.2 Sofâ— shewing all meekenesse to all men This gentlenesse stands in three points first to speake to euerie man friendly and louingly secondly to salute friendly and courteously thirdly to be readie vpon any occasion to giue reuerence and honour to euery man in his place Sixtly goodnesse which is when a man is ready to doe good and become seruiceable in his calling to all men at all times vpon all occasions as Iob 29.15.16 I was the eyes to the blind I was the feete to the lame I was a father vnto the weake c. Thus did Paul 1. Cor. 9.22 To the weake I became as weake that I may winne the weak I am made all things to all men c. The godly are trees of righteousnesse Isa 61.3 bearing fruite not for themselues but for others and therefore Paul saith By loue serue one an other Seuenthly faith or fidelity which standeth in these two duties first to make conscience of a lie and to speake euerie thing whereof we speake as we thinke it is and not to speake one thing and think an other secondly to keep and performe the promise which thou hast made beeing lawfull and good Eightly meekenesse which is a notable grace of God when a man prouoked by iniuries doth neither intend not enterprize the requitall of the same This meekenesse was in Dauid who when hee was cast out of his kingdome and scourged with the rayling of Shemei was not mooued vnto wrath but did Christianly beare his reuilings and did forbid any to hurt him 2. Sam. 16.10 The same vertue was in Moses Numb 12.3 of whom it is recorded that he was a verie meeke man aboue all the men that were vpon the earth And the like grace was in Paul Rom. 9.3 who notwithstanding the Iewes sought to kill him yet he wished to be separated from Christ for them Ninthly temperance whereby a man brideleth his appetite or lust in meate drinke or apparell 2. Pet. 1.6 this is a fruit of faith and Dan. 1.8.11 practised by Daniel Now to conclude where these fruites of the spirit are to be found there is also the spirit of God for as certainely as we knowe that there is fire because it easteth forth heate and
and valew and as it were set so high a price of Christ and his righteousnes that he accounts euen the most pretious things that are to be but as dunge in regard thereof This affection was notably in Paul Phil. 3.8 who did thinke all things but losse for the excellent knowledge fake of Christ Iesus c. And the same we reade to haue beene in Moses Heb. 11.24.25 who refused to bee called the sonne of Pharaohs daughter and chose rather to suffer aduersitie with the people of God c. Christ commendeth this affection to all that shall in time to come beleeue in him Luk. 14.26 If any man come to me and hate not his father and mother wife and children c. that is doth not preferre me before father and mother c. he cannot bee my disciple Which affection also is significantly expressed in the parable of the precious pearle Matth. 13.45 c. which when a man hath found he selleth all that hee hath to buy it what faith Christ Iesus to Martha Luk. 10.41.42 Martha Martha thou art cumbred about many things but this one thing is needefull Marie hath chosen the good part which shall neuer bee taken away from her so the men of this world are intangled with many things but this one thing is needfull aboue all things Matth. 6.33 seeke first the kingdome of God and his righteousnes The loue of Gods children to Christ is so firmely rooted in their hearts as that it is Cant. 8.6 strong as death which ouercommeth all things deepe as the graue which swalloweth all things yea such as we wil not depart with for any mony and such and so great as it is true that nothing can separate vs from the loue of God in Christ Rom. 8.38.39 Let vs then so loue Christ that it may bee as hot as the flame that whole floods of waters may not quench it and so strong that neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our anchor Christ Iesus but that we may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the vaile whether Christ our forerunner is for vs entred in Heb. 9.20 Now euerie man will say of himselfe that he is thus affected to Christ and that he more highly esteems the least droppe of his blood then all things in the world when as in truth such and so vehement are their naturall and earthly affections and so great their greedines to inioy the pleasures and profits of this life that the marriage of a wife or the triall of a yoake of oxen shall easily keepe them from Christ Matt. 22.5 Luk. 14.17 And are herein like the Israelites who liked better the onions flesh-pots of Egypt then the blessings of God in the land of promise Therefore that no man may deceiue himselfe this affecton may bee discerned by these signes 1. To loue and like a Christian man because he is a Christian for he that doth aright esteeme of Christ doth in like manner esteeme of the members of Christ to loue them as beeing Christs friends 1. Ioh. 3.14 such as are his members because they are so for this commandement haue we of God that he that loueth God should loue his brother also 1. Ioh. 4.21 he which loueth him which begat loueth him which is begotten 1. Ioh. 5.1 And Christ setteth downe a plentifull reward for a cup of cold water giuen to a distressed brother Matth. 10.41.42 Cap. 25.34 now who these brethren bee Christ sheweth to be such as doe the will of his father Matth. 12.50 so as it is not the affinitie in the flesh but the bond of the spirit that must vnite vs. If we loue good men because they are so it is a good signe wee doe much more loue God who is goodnes it selfe as if the father loue the schoolemaster for the sonnes sake it is a signe he loueth his sonne much more 1. Ioh. 3.10 He that loueth not his brother is not of God therefore he that loueth his brother is of God 1 Ioh. 3.18 Here is a double loue the one idle which consisteth onely in word and is proper to hypocrites and flatterers the other is actiue which sheweth it selfe in the affection and the worke and is proper to the godly Therefore the perfectest loue consisteth in the affection of the heart purified by faith in the testification of the tongue and in the performance of the worke And ver 19. there bee set downe two benefits of loue one that thereby we know that we are of the truth that is that we are no counterfeit Christians the other that herehence we shall perswade our hearts that is shall make our hearts secure of our adoption by faith Therefore to conclude 1. Ioh. 4.7 Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God Now the vndoubted signes of Christian charitie are two First giuing to those that want Secondly forgiuing those that offend 1. First it is the propertie of loue to be bountifull 1. Cor. 13.4 as to all so especially to those that are of the houshold of faith Gal. 6.10 On the other side hee that hath this worldly goods 1. Ioh. 3.17 and seeth his brother haue need shutteth vp his compassion from him how dwelleth the loue of God in him and consequently the loue of his brethren which is but a streame issuing from this fountaine To doe good and to distribute is a sacrifice wherewith God is well pleased Heb. 13.16 and the high way and beaten path to heauen 1. Tim. 6.18.19 for they that do good and be rich in good works and are readie to distribute and communicate doe lay vp in store for themselues a good foundation against the time to come that they may obtaine euerlasting life The Apostle also would this way trie and make experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want 2. Cor. 8.8 2. Secondly it is the propertie also of true loue to forgiue that is when we are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offred vs for loue is not prouoked to anger 1. Cor. 13. much lesse therefore to reuenge 1. Cor. 13.7 Loue suffereth all things it endureth all things nay it doth not onely not render euill for euill but it ouercommeth euill with goodnesse Rom. 12.19.21 leauing the reuenge vnto God and to his deputies vicegerents the Magistrates as we see in the examples of Christ Luk. 23.34 and of Steuen Act. 7.60 who praied for their persecutors whose example we are to imitate as Paul exhorteth Rom. 12.14 Blesse I say and curse not Naturally we are wolues lyons leopards c. Isa 11.6.7.8 like bruite beasts willing to offer all iniuries but impatient to suffer any as the Prouerb goeth wee