Letter to Merchants, Discourse
A ſhort Diſcourſe, shewing how a Chriſtian may diſcerne the teſtimonie of Gods ſpirit from the teſtimonie of his owne ſpirit, in witneſſing his Adoption.
The ſame ſpirit beareth witneſſe alſo togither with our ſpirit, that wee are the ſonnes of God,
Rom. 8. 16.
BELOVED in the Lord, you deſired by your Letter at my departure frō Stoad, that I would reſolve you, in that ſaying of the Apoſtle to the Rom. chap. 8. The ſpirit of God beareth witnes with our ſpirits, that we are the ſonnes of God. How a man may know when that ſpirit, doth beare witnes alſo with our ſpirit. The occaſion moving you to inquire this, being miniſtred by ſome ſpeech vttered by me in preaching: ſayinge it was not enough for a man, that his own ſpirit do beare witnes alone.
Firſt, I will ſhewe you the occaſion wherefore I did ſay ſo: and next, I will doe my beſt to ſatisfie your queſtion, as the Lord hath given me to vnderſtand.
It is moſt certaine, that a mans owne heart (being a thing, as ſaith Ieremie, Chap. 17. deceitfull above all things) will oft times deceyve man him ſelf, and yeeld him a falſe Teſtimonie of him ſelfe, as alſo of his actions and eſtate. Is it not ſaid of the Angell of the Church of Laodicea: that he ſaid of him ſelf: I am ritch & increaſed with goods, Reve. 3. 17▪& have need of nothing. This doubtles was his owne teſtimonie of him ſelfe. But what doeth the ſpirit of God witnes of him: Thou art wretched, and miſerable, and poore, and blind, & naked. And moreover doth affirme that this Angell did not know he was ſo.
Doth not Chriſt alſo teach vsus in the Goſpell,Luke. 18. that there bee ſome whoſe hartes deceyve them, making them truſt in themſelves that they are iuſt, and yet are not, and cleares it by the example of the Phariſee, giving thankes vntounto God, That he was not as other men, extortioner, vniust, &c. who notwithſtanding is accompted of God vniuſt. And to be ſhort, in this point the Lord Ieſus ſheweth vsus that many men at his ſecond comming, ſhall be miſerably deceived by the fooliſh teſtimonie of their own harts: ſome being confident becauſe of the outward fellowſhip and familiaritie they have had with Chriſt, both in Word & Sacraments, and therefore pleading thus:Luc. 13. 22▪ We have eaten and dronke in thy preſence, and thou has taught in our ſtreetes, ſhall nevertheleſſe receyve this anſwer: I tell you, I know you not whence you are, depart from me. Others alſo vponupon the confidence of giftes beſtowed vponupon them by Chriſt for the good of his Church, pleading with him and ſaying:Mat. 7. 22. Lord, Lord, have we not by thy Name prophecied, and by thy Name cast out Divels, and by thy Name done many great works? ſhall receyve the ſame anſwere.
Heereby it is evident, that the teſtimonie of a mans owne heart being alone may be deceitfull, evē when it is builded vpō profeſſion and outward participation of the holy things of GOD. Yea even when it is builded vponupon ſome rare ſpeciall giftes of the holy ghoſt, which although they bee neceſſarie for the body or Church in generall, yet are not requiſit in every member to ſalvation, ſuch as is the gift of Prophecying, &c. and therefore may both be wanting without preiudice, and alſo had without enioying of ſalvation.
Thus have wee reaſon not to truſt our Adoption and certaintie of our ſalvation, to the naked teſtimonie of our owne hearts, leaſt we be found like the fooliſh Virgines. It is true, the teſtimonie of our owne hearts is needfull heerevnto, becauſe ſayeth the Apoſtle, If our heartes condempne vsus, 1 Ioh. 3. 20▪God is greater then our heartes: and if our hearts condempne vsus not, then have we boldnes towards God. But it muſt not be alone, for ſo it ſhal never be ſure, but having the ſpirit witneſſing with it, then it is ſure.
Now yet before I ſpeake of the diſcerning of the ſpirites teſtimonie, I muſt forewarne you of this one thing, to wit, that there bee many effectes of the ſpirit in the Saints oft times, which at the firſt the Saintes know not to bee from the ſpirit, and that both in their firſt calling, and after they be called▪ and therefore wee muſt not meaſure the working of the ſpirit in vsus by our diſcerning, neyther muſt we iudge our ſelves deſtitute of the ſpirit, albeit wee doe not diſcerne the effectes wrought in vsus, to bee from the ſpirit: for the Saints will feele ſtrange effectes wrought in their mindes, which they will neither knowe whence they come, nor wherevnto they tend. This is verified by Ieſus Chriſt him ſelf, ſpeaking of the verie working of the ſpirit in our ſpirituall birth, whereby we are made the children of God, comparinge it to the winde: The winde (ſaieth he) bloweth where it liſteth, Io. 3. 8.and thou heareſt the ſound thereof, but can not tell whence it commeth, nor whether it goeth: ſo is every mā (ſaith Chriſt) that is borne of the ſpirit.
This ſhall not ſeeme ſtrange to vsus if we marke what is ſaide of the Diſciples at Epheſus, who were baptized as appeareth by Apollos, Acts. 19. 2and yet they confeſſe to Paul that they had not ſo much as heard whether there were an H. ghoſt. It may bee alſo very apparantlie thought, that Peter when hee did witneſſe of Chriſt, that he was the Chriſt the Sonne of the living God, Mat. 16. 16▪did not knowe that teſtimonie to have bene from the ſpirit of God, and therefore Chriſt (to teach him that that teſtimonie was not the teſtimonie of his owne heart, but by the ſpirit of God) did tell him that fleſh and bloud had not reveyled that to him, but his Father that is in heaven.
This I ſpeake not to make men careleſſe in trying whether they have the ſpirit or no, but to comfort weake Chriſtians, who although they have the livelie effectes of the ſpirit, yet have not come ſo farre as to bee able to diſcerne them to be from the ſpirit, as ſometimes they will bee taught to vnderſtande, and can not tell how at the firſt, and to repent, and can not tell how, and to reioyce, and can not tell how, and to love God and his Saints, and can not tell how, and to beleeve, and cannot tell how, which all notwithſtanding are the proper workes of the ſpirit.
Neither ſpeake I this to ſhunne the anſwering of your queſtion touching the diſcerning of the ſpirites teſtimonie, which I pray the Lord to teach vsus all, ſeeing there can indeed no ſolide ioy poſſeſſe our mindes, till we feele the ſpirit of Adoption ſealing vp the certaintie of our electiō in our harts: for if we bee ſonnes (as ſaieth the Apoſtle) the Lord hath ſent forth the ſpirit of his ſonne in our heartes, Galat 4. 6.which crieth Abba, Rom. 8. 10Father: and therefore if any mā hath not the ſpirit of Chriſt, the ſame is not his.
Seeing then it is even by the ſpirit which he hath givē vsus, that we know our ſelves to bee the ſonnes of God, and that God as our Father abydeth in vsus,1 Ioh. 3. 24. as ſaieth Iohn: It is a moſt neceſſarie ſtudie, and moſt commendable in a Chriſtian, to trie if he hath the ſpirit.
Now therefore to come to your queſtion, I will ſpeake of it in all ſobrietie accordinge to that meaſure of faith which the Lord hath given me.
Firſt in generall, it ſhall not bee amiſſe to know what is the Teſtimonie of the ſpirit.
Secondly, after what maner the ſpirit doth give teſtimonie.
And laſtly, we ſhall cleerlie ſee how to diſcerne it from the teſtimonie of our owne ſpirit.
In generall, the whole word of God is the teſtimonie of the ſpirit. For whatſoever is therein contayned, the ſpirit doeth witnes it, and nothing els doeth the ſpirit witnes, but that which is contayned in the word: therefore is the word of God called his Teſtimon.Pſal. 19. The teſtimonie of the Lord is ſure. And againe: God establiſhed a Teſtimonie in Iacob. Pſal. 79.And oft times in the 119. Pſalme, the Lords wordes are called his Teſtimonies, becauſe everie ſentence of the word, is a teſtimonie of Gods will: Therefore is it that the Prophet commands vsus to goe to the Lawe and to the Teſtimonie. Eſa. 8.For nothing can we know of Gods minde towards vsus, except we hearken what the ſpirit ſpeakes in his worde. and therefore, Chriſt willeth vsus to ſearch the Scriptures,Ioh. 5. 39. becauſe they witnes of him. So, whatſoever the worde doeth perſwade our hearts touching GOD and his love in Chriſt, that is the Teſtimonie of the ſpirit: and therfore when hearing the worde of God, our hearts receyves anie aſſurance or perſwaſion of redemption, remiſſion of ſinnes, &c. that ſame is and muſt be the ſpirits teſtimonie. As for example, whē by the word a man is made to knowe Chriſt to be the Lord, the Redeemer, &c. doubtleſſe that is a teſtimonie of Gods ſpirit, by the word witneſſing to the heart that trueth and cauſing the heart to beleve it. But heere wee muſt carefully take heede, that our hearts bee not deceyved touching that which you moſt diſire to know, that is, touching our Adoption, by miſtaking the ſpirits teſtimonie. For eſchewing this danger we have to vnderſtande that the ſpirit by the worde perſwades two maner of wayes, to wit, generallie and ſpeciallie, generallie when that which is reveyled out of the worde is generally beleeved as Gods truth: ſpeciallie when it is ſpeciallie beleeved. The generall is no warrant of adoptiō. For in that ſort the very Divells beleeve and tremble,Iam. 2. 19. ſaieth Iames: a reprobate may beleeve generally all to be true which is in the word of God, and yet never have anie teſtimonie of the ſpirit, of his particular adoption, hee may beleeve that Chriſt is a Saviour of ſinners, and yet not beleeve that hee is a Saviour vntounto him: he may beleeve that God in Chriſt will forgive ſinners: and yet no wayes have aſſurance of the remiſſion of his owne ſinnes: yea hee may bee a Preacher, and be witnes of all the promiſes of God in Chriſt to others, & yet have no parte in them him ſelfe. Therefore leaving this generall teſtimonie of the ſpirit, I come to the ſpeciall teſtimonie, which wee muſt diſcerne before our Adoption bee ſealed to vsus. And in diſcerning this, there is alſo great wiſedome required: for therein alſo may a man be deceyved. For there is ſome ſort of ſpeciall teſtificatiō that witneſſeth not adoption. For vnderſtanding hereof, we muſt conſider that the ſpirits teſtimonie in ſpeciall maner is of two ſortes.
The firſt is, when hee witneſſes and reveiles grace particularlie to a man, but imprints not the thing reveiled in the heart, neither ſeales it in his ſoule.
The ſecond is, when not onelyonly he reveyles and witneſſes the promiſes in ſpeciall manner to a man, but alſo writeth them in his heart, and ſeales them in his ſoule. Now to make this more plaine, we muſt conſider what are the wordes of Gods covenant in Chriſt with the elect. After theſe dayes (ſaieth the Lord) I will put my Lawes in their minde, Ier. 31. Heb. 8.and in their heart I will write them. If we waye theſe wordes aright, we ſhall ſee that which I have ſpoken, cleere. GOD in giving his Lawe ſpake to his people, and by his ſpirit witneſſed his will to them: but this word which was ſpoken, was not written in their hearts, but in tables of ſtone: therfore the Iewes did not abyde in that covenant. The peculiar promiſe of God to the elect in Chriſt is,Hebr. 8. 9. that he ſhall write his wordes in their hearts. When thē the Lords ſpirit, witneſſeth, & in witneſſing writes the thing witneſſed, in the heart, it is an aſſurance of Gods effectuall ſpeaking: but when hee witneſſes to the heart, & yet writes not that teſtimonie in the heart, it is no teſtimonie of adoption. To make this plaine: it is certaine, there can be no true faith in the heart, where the worde of GOD abydeth not. Chriſt ſhewes this in the fift chap. of Iohn, Ioh. 5. 38.ſpeakinge to the Iewes, His worde (ſayeth hee) have ye not abyding in you, becauſe yee beleeve not in him whom he hath ſent: declaring that the abyding of the worde in man, and beleeving, doe ſtill accōpanie one the other. And if we will conſider his ſpeech in the ſixt chap. of Iohn, wee ſhall ſee that the cauſe why his worde did not abyde in them,Ioh. 6. 45. was, becauſe they were not taught of God, that is, they had not hard nor learned of the Father, according to his promiſe, I will put my lawes in their minde; and in their heart will I write them: therefore it is that Moſes ſpeakinge of the eſtate of the choſen children of God vnderunder grace, ſaith, that this cōmandement which I command thee this day (meaning thereby the worde of the Father) is not hid from thee, neither is it farre from thee, Deut. 30. 12.it is not in the heaven, that thou ſhouldeſt ſay, who ſhall goe vp for vsus to heaven, and bring it vsus, and cauſe vsus to heare it, that we may do it: neither is it beyond the ſea, that thou ſhouldest ſay, who ſhall goe over the ſea for vsus, and bring it vsus and cauſe vsus to heare it, that wee may doe it: but the word is very neare vntounto thee, even in thy mouth, and in thy heart for to doe it. Rom. 10. 68.The Apoſtle expounds the ſame to the Rom. and ſhewes that this is the word of the Father which they did preach. For this is the promiſe of God to his Church vnderunder the Goſpell, by the mouth of his Prophet:Eſay. 54. 13. All thy children ſhalbe taught of the Lord: and this is the Lords teaching, evē the writing of his word in the hart by his ſpirit.Ioh. 8. 30. Of the firſt ſort of this ſpeciall receyving the word, you may read in Iohn: it is ſaid of the Iewes, many beleeved in Chriſt, & yet theſe ſame doth Chriſt declare to be the ſervants of ſinne, & childrē of the divel, & murtherers. and in the 37. verſe he ſhewes why they were ſuch, becauſe his word had no place in thē: therefore doth he warn thē in the 31. ver. that if they did cōtinue in his word, they were verily his diſcipl. teaching thereby that it is not the receyving of his word ſimplie, that maketh vsus diſciples: but the abydiug in it, which none can doe that hath it not written in their heart by the ſpirit. Of the ſecond ſorte of the ſpeciall receyving the word, you may read in the 17. chap. of Iohn, in the wordes of Chriſt concerning his Diſciples: I have given them the wordes which thou gavest mee, Ioh 17. 8.& they have receyved them, &c. Of both theſe ſortes of receyving the ſpirites teſtimonie, you may read in the Goſpell of Saint Math. in the Parable of the Sower, the one is like the ground which receyveth ſeed,Mat. 13. 18. but yeeldeth no fruit againe: the other is like the ground which receiveth the ſeed, and bringeth forth fruit in aboundance: becauſe God the Father is the Huſbande man thereof: as Chriſt ſayeth in the 15. chapter of Iohn. But you may aſke, how I can call this ſorte of witneſſinge which is fruitleſſe, to be the ſpirits teſtimonie? Remēber I pray you what the Apoſtle ſaieth to the Corinthians, No man can call Ieſus Lord but by the H. ghoſt.1 Cor. 12. 3. Whereby it is plaine that there is no poſſibilitie in man of receyving or acknowledging any part of that myſterie of godlynes, without the ſpirits working. And yet, albeit this be the worke of the ſpirit, yet doth it not prove him in whom it is, to be the childe of God. For Chriſt ſaieth plainly,Mat. 7. 21. Not every one that call me Lord, Lorde, shall enter into the kingdome of heaven.
And becauſe this ſame effect in the verie reprobate,1 Cor. 2. 14. is the work of the ſpirit (for the naturall man can not perceyve the things of the ſpirit) therefore are the very reprobate thus illuminate after this maner ſaid, to have bene made partakers of the H. ghoſt,Heb. 6. 4. not that ever that ſpirit of Adoptiō, which God ſendes foorth in the heartes of his ſonnes to ſeale them vntounto the day of redemption, was ever ſent into their hearts. But becauſe even that light & taſt of heavēly things whiche they received, was by the working of the H. ghoſt: although he never did give thē ful poſſeſſion of them by imprinting them in their harts, & ſealing thē in their ſoules. For that which Chriſt ſaith to his diſcip. (whē he promiſeth to ſend thē the ſpirit of truth) remayneth ſtill true, that the world can not receive him,Ioh. 14. 17 becauſe it ſeeth him not neither knoweth him: & therfore wee may iuſtly ſay, that they who receive this taſt of Chriſt & of the good word of god, do not diſcern the ſpirit to worke theſe thinges, becauſe they neither ſee him nor know him, neither cā they receive him, but are like vntounto natural men, who albeit they have their being,Act. 17. 28▪ & life, & moving in God, yet ſtill remain without God in this world.Ephe. 2. 12. But it may thē be demanded how it is that they are ſaid to bee made partakers of the H. ghoſt? and what difference is there betwixt them & the elect in the participatiō of the ſpirit? To vnderſtand this, we muſt remember that ther muſt be a certain participatiō of the ſpirit wherſoever any effect of the ſpirit is foūd in whatſoever meaſure or maner. But we are to mark a differēce both of meaſure & maner. For as a mā that hath an excellent piece of wine to ſel, wil give to al that com, ſo much as is ſufficiēt to make thē knowe the taſt of it, yet he giveth not to every one ſuch a quātitie as is ſufficiēt to bring nouriſhment & refreſhment to their bodyes & ſpirits. And as a phiſicion that hath prepared a comfortable potiō for the health of a beloved patient, he will give to others a little of it to make them apprehende the taſte of it: but not ſo, as to have anie ſtrength to make anie operation in their ſtomacke: for that quantitie hee gives onelyonly to the patient for whoſe health it is prepared.
Nowe they who taſted of this wine or potion, can diſcerne the goodneſſe of it, albeit they never did drinke it, nor ever be partakers of the refreſhing power of it.
So is it with the Lorde in his diſpenſation: he vſeth ſometimes onelyonly to give a naked ſight and knowledge of Chriſt, and his merciemercy in him, to men: and this I called before a generall perſwaſion of the ſpirit, when men are made to know Chriſt in generall, but without all ſenſe of feelinge of him.
Somtimes the ſpirit comes nearer, and touches the heart with Chriſt and with the powers of the world to come, even ſo farre, as the heart receiveth a taſt of the love of God, & of the mercies of God in Chriſt, in ſuch ſorte, that they receive the word incontinentlie with ioy:Math. 13. 20. as ſaith Chriſt. The ſpirit havinge in that meaſure teſtified the worde to them, as is ſufficient to make them to taſte the ſweetnes of it: albeeit hee never fill their heart with it, nor imprint it in their mindes, that they may finde the power of it vntounto life. The laſt degree of the ſpirites witneſſinge, is, when not onelyonly he touches the lippes with grace to make the taſt of it felt: but when hee poures in the love of God, and all the graces reveyled in the worde, and ſhedds them abroad in the heart: as ſaith the Apoſtle to the Romans,Rom. 5. 5. and ſo makes the heart to enioy, receyve and poſſeſſe the promiſe by printing it therein. So that the working and witneſſing of the ſpirit, in the wicked, is like the ſmell of an Apothecaris ſhop: which one that paſſeth by, receyveth, although hee never carrie anie of theſe odoriferous things with him But the witneſſing of the ſpirit, to the elect, is by imparting the thing witneſſed to the ſoule, & making it reallie to poſſeſſe it. So that if a man could ſee the ſoule of a true child of God, he ſhould ſee ingraven in it, merciemercy, peace, love, righteouſnes, life, ioy, and Chriſt himſelfe. all the promiſes of God in Chriſt, being written therein, by the ſpirit, according to the covenant of God. Conforme to this, doth the Apoſtle ſpeake of the ſpirits witneſſing to the hearts of the Corinthians, when hee ſaieth, yee are manifeſt to bee the Epiſtle of Chriſt, miniſtred by vsus, and written, not with inck, but with the ſpirite of the livinge GOD: not in Tables of ſtone, but in fleſhly tables of the heart.
Nowe therefore wee come to ſpeake of this witneſſinge of the ſpirit which is proper to the elect: And to the ende wee may cleerelie diſcerne, the teſtimonie of the ſpirit, which witneſſeth with our ſpirits, that we are the ſonnes of GOD: wee muſt yet more deepelie marke and conſider this teſtimonie.
The worke of the ſpirit in aſſuring vsus of Adoption, is twoofolde.
The firſte, for diſtinction, wee ſhall call this firſt writinge of the worde reveyled, in our hearts, and ſo makinge vsus to beleeve in God,Eph. 1. 13. as our God and Father in Chriſt.
The ſecond, is our ſealling, after we have beleeved. That it is ſo, ye may ſee in the wordes of the Apoſtle to the Epheſians. In whom alſo (ſayes he) ye have trusted after that yee heard the word of trueth,Eph. 1. 13. even the Goſpell of your ſalvation, wherein alſo after yee beleeved, yee were ſealed with the holy ſpirit of promiſe.
Marke firſt this worke of the ſpirit, in cauſing vsus to beleeve in God, by the effectuall revelation of the worde: next, marke that other worke of the ſpirit, after we have beleeved, in ſealing vsus. The firſt of theſe two, although it bee felt by vsus, yet at the firſt, wee can not diſcerne it to be the worke of the ſpirit, till afterward. For, before we be made ſpirituall, we can diſcerne nothing of the ſpirit: becauſe the things of the ſpirit are ſpiritually diſcerned.1 Cor. 2. But when we receyve the ſpirit which is of God, then are we able to knowe the things which are given to vsus of God. Therefore that teſtimonie whereof the Apoſtle ſpeaketh to the Rom. which witneſſeth with our ſpirits: is to be vnderſtood of the ſeconde worke of the ſpirit, which is our ſealing.
That we may vnderſtande this aright, we muſt conſider that there is ſomething that cōmeth in in vsus betwixt the firſt worke of the ſpirit and the ſecond. And that is the teſtimonie of our owne ſpirit, bearing witnes, that we are the ſonnes of God. For when God by his ſpirit, hath imprinted in our heartes, the word of promiſe, then begins our hearts to ſay, we are the children of God: being perſwaded by the ſpirit, ſecretlie inſinuating the worde in our hearts to beleeve,Pſal. 116. 10. & beleeving to ſpeak:1 Cor. 4. 13. according as it is ſaid, I beleved & therfore did ſpeak.
Now it might ſeeme there needed no more. but let vsus remember what Chriſt ſaith to Peter, Luc. 22. 31.Simon, Simon, behold Sathan hath deſired to ſift you as wheat, but I have prayed for thee that thy faith faile not. So wee have need that our heartes be eſtabliſhed in that worke of the ſpirit, otherwayes we ſhould bee in danger to make ſhipwracke of faith & of a good conſcience: which is nothing els but this teſtimonie of our owne hearts. Therefore doth the Church pray in the Pſalme:Pſal. 68. 28. Establiſh O God that which thou hast wrought in vsus. And the Apoſtle, after hee hath given thankes vntounto God for the Theſſalonians effectuall calling, he prayes to GOD, That hee who had given them this good hope through grace, would alſo eſtabliſh them in everie word and good worke. Therefore is it that our God, for ſtabliſhing vsus in faith, & in the aſſurance of our Adoption, ſeales vsus by the holy ſpirit of promiſe. This is manifeſt out of the former place to the Epheſ. where he ſaieth, That after they beleeved, they were ſealed with the holy ſpirit of promiſe. This ſame doth the Apoſtle to the Gallat. confirme, when hee ſheweth that Chriſt was ſent to this ende,Gal. 4. 6. to redeeme vsus: That we might receyve the Adoption of the ſonnes: and then he addeth, and becauſe yee are ſonnes, GOD hath ſent foorth the ſpirit of his ſonne into your hearts, that crieth Abba, Father. And that this ſealing of vsus, by ſendinge forth the ſpirit of Adoptiō in our hearts, is the meane whereby God eſtabliſheth vsus, it is manifeſt by the Apoſtle to the Corinthians.2 Cor. 1. 21. For when firſt hee hath ſhewed, that it is God which eſtabliſheth, ſaying, It is God which eſtabliſheth vsus with you in Christ: then addeth he the meane whereby God did ſtabliſh them, ſaying: and hath anointed vsus, who hath alſo ſealed vsus, and hath given the earnest of the ſpirit in our hearts. Which three ſayings are all one thing in ſubſtance. Therefore doeth Iohn, from this anointing, confirme and aſſure theſe to whom he did write, againſt the fearing to fall away: but (ſaith he) The anointing which yee receyved of him, 1 Ioh. 2. 27.dwelleth in you: and as it taught you, yee ſhall abide in him. And the Apoſtle to the Corinthians taketh the Argument of his confidence from this,2 Cor. 5. 5. that God hath given vsus the earnest of the ſpirit. And the ſame Apoſtle from this giving of vsus the ſpirit of libertie which crieth Abba Father, proveth vsus to bee the ſonnes of God in that eight chap. to the Romanes.Rom 8. 15▪ 16. Whereby it is plaine, that by theſe three, the ſelfſame thing is meant: albeit diverſlie expreſſed: accordinge to the three ſortes of confirmation, the one by anointing, ſo were Kings, Prieſtes and Prophetes confirmed in their calling: the other by an earneſt, which is a cōfirmation of the bargaine, and of the payement of the full ſomme:Dan. 6. …. and the laſt, by ſealing, which in all writes, contractes, and obligations, is a confirmation of all therein conteyned and promiſed. Accordinge to which, amongſt the Perſians, whatſoever was ſealed with the Kinges Ring, could not bee changed nor revoked. Therefore, whomſoever God ſeales vntounto life, as his child: he is made moſt ſure of eternall life. For this cauſe is it, that in the Revelatiō,Revel. 7. 3 God firſt will have his childrē ſealed before the enemies can have power to execute their malice,Ma. 16. 18 and of theſe thus ſealed, it is, that Chriſt ſaieth, that the gates of hell ſhall not prevayle against them. And that they shall never periſh, neither ſhall any plucke them out of his hande.Ioh. 10. 28
Now, this ſame ſending foorth of the ſpirit of Adoption in our hearts, is our ſealinge. Therefore ſaieth the Apoſt. to the Epheſians, ye were ſealed with the holy ſpirit of promiſe. And this ſame is alſo our anointing, poured out vponupon vsus, as that oyle on Aaron: Ioel 2. 28.therefore are we ſaide to have this annointing from him which is holy,Act. 2. 17. and that it teacheth vsus,1 Ioh. 2. 2. and that it is true, & not lying: according to that whiche is ſaid by Chriſt of the ſpirit: I will pray the Father, Io. 14.& he will give you another comforter, that hee may abyde with you for ever, even the ſpirit of trueth, he shall teach you all things; And the ſame alſo is our earneſt:2 Cor. 5. 5 therefore it is called the earneſt of the ſpirit: and alſo the firſt fruites of the ſpirit. So by the ſame ſpirit, as by oyle, as by earneſt, as by a ſeale, doth God ſtabliſh our harts, in that which they doe witnes to vsus, touching our Adoption. And that doth the Apoſtle ſignifie whē he ſaieth,Rom. 8. 16. the ſame ſpirit beareth witnes with our ſpirits, that wee are the ſonnes of God.
Marke then the order of Gods working. Firſt he ſpeakes the word of trueth to the heart, and in ſpeaking, writes it in the heart: heerevpon the heart is made to beleeve that which it hath heard & receyved, from the ſpirit: and when it beleeves, it ſpeakes, and the thing it ſpeakes, is that ſame, which is engravē in it, by the ſpirit: to wit, that God is his God, and hee his child. For never can the hart of a man ſpeak one word of merciemercy to him, nor of Adoption, till the ſpirit of God have ſpoken firſt merciemercy to it. Nowe when the ſpirit of man hath ſpoken, and given teſtimonie to him, of his election, he… the Lord for eſtabliſhing the heart in this, and confirming man in the teſtimonie of his heart, he addeth his ſpirit: and by the teſtimonie thereof, ſeales this promiſe in the heart, and makes Adoption and eternall life, moſt certaine and ſure to the ſoule, that he dare be bold with the Apoſtle to ſay,Rō. 8. 33. Who ſhall lay any thing to my charge? who ſhall condempne me? who ſhall ſeperate mee from the love of Christ: I am perſwaded that neither death nor life, nor anguiſh, &c. ſhall bee able to ſeperate me from the love of God which is in Ieſus Christ my Lord.
And that we may yet more evidentlie ſee the neceſſitie of this teſtimonie of Gods ſpirit: we are to conſider that albeit our own harts have in them a power to witnes vntounto vsus what wee are both by nature and by grace, yet the teſtimonie of our heartes touching our eſtate by grace, is not ſo fullie and confidentlie to bee repoſed vponupon and truſted, as the teſtimonie therof touching our eſtate by nature. For wee may aſſuredly truſt our hearts and cōſciences,Deut. 27. 21. when vponupon anie guiltines they condemne vsus, ſeeing hee is curſed who abydes not in everie jo… of the Law to fulfil it:Gal. 3. 10. & he that trāſgreſſeth one cō mandment, Iam. 2. 10.is guiltie of all: but we are not always to give abſolut credit to our conſciences, when vponupon conceit of innocēcie they iuſtifie vsus. For although our conſciences accuſe vsus of nothing, yet thereby we are not iuſtified, as is plaine by the ſaying of the Apoſt. touching himſelf 1. Cor. 4. 4. the reaſon hereof is, becauſe our conſciences doe not ſo cleerlie ſee our eſtate which is from God, neither can they of them ſelves ſo truely iudge of it, as they may do of their eſtate by nature, when they are illuminate by God: for then they are made to know and cleerly to ſee that in vsus there is no goodnes, and therefore ther is iuſt reaſon why they ſhould condempne vsus. And we are verily to beleeve our harts vpō this ſight and knowledge condempning vsus. but on the other part, although we ſee the minde of God towards vsus in Chriſt, yet wee can not ſo throughly apprehende his promiſes vponupon any ſight we receive, that we dar truſt our felicitie abſolutly to the teſtimonie of our owne hearts. Firſt, becauſe our heartes may be deceyved, as is evident by ſcripture, that many ſhall bee. Secondly, becauſe wee may miſtake the working of God in vsus, and lay hold on a wrong ground. Thirdlie, becauſe our heartes are more prone to ſpeake good nor evill of our ſelves, even when they have neuer ſo ſmall occſion to doe ſo, and when they have much more occaſion to do the contrarie. And laſtlie, becauſe all men are lyars, & onelyonly God is true, and therfore we muſt never give ſo much credit to our conſciences, ſpeaking good of vsus, as when they ſpeake evill: ſpeciallie when the queſtion is of being the ſonnes of God, or not: ſo that even when they witnes that we are the ſonnes of God, wee are not to reſt herevpon except God, who only knoweth whom he hath choſen, doe by his ſpirit confirme the teſtimonie of our ſpirit. For we may much more ſurely truſt our heartes in that which is in our ſelves and from our ſelves, then in that which is neither from our ſelves nor in our ſelves, but is the free gift of God in Chriſt. Therefore that we ſhould not bee deceyved by our deceitful harts, God ſecoū deth our owne teſtimonie touching his taking of vsus for his children, by his ſpirit, witneſſinge the ſame: even as by his owne mouth cōfirming our adoptiō. For by the mouth of two or three witneſſes ſhal everie word be ſtabliſhed.
Thus I have ſhewen you what is the ſpirits teſtimonie, & in what manner he gives it, and how neceſſarie it is. Now I come to that which you deſired to know: that is, how wee diſcerne the teſtimonie of the ſpirit which ſeales our Adoption from the teſtimonie of our owne ſpirit. For knowledge of this, Firſt, let vsus conſider, that there be three things, whereby wee diſcerne our Election and Adoption from the ſpirit of God. The firſt is his preſence with vsus. The ſecond is his worke in vsus. The third is his voyce vntounto vsus.
Touching the firſt: the verie preſence of the ſpirit of Adoptiō, is a witneſſe of our Adoption. For the ſpirit is the earneſt of the inheritance of God, as wee have ſhewen before: therefore whoſoever hath the ſpirit, the verie having of him, is a ſure teſtimonie to that man, that he is the ſonne of God: For he that hath the ſpirit of Christ, Rom. 8. 9.he is Chriſtes: as by the contrarie, hee that hath not the ſpirit of Chriſt, is not Chriſtes. Now the having of the ſpirit is diſcerned by the other two, that is, by the work, and by the voyce: therefore thoſe two are chiefly to be conſidered: firſt his worke in vsus, which muſt go before his voyce: I meane this voyce which ſeales Adoptiō: For otherwayes his voyce alwayes goeth before his worke: for it is by the worde, that hee worketh, all things in vsus.
For vnderſtanding of this work and voyce of the ſpirit which ſealeth adoption, marke the wordes of the Apoſtle in that ſame eight chap. of the Rom, touchinge the ſpirit, Yee have not receyved (ſayeth he) the ſpirit of bondage to feare againe, Rom. 8. 15▪but yee have receyved the ſpirit of Adoption, whereby wee crye, Abba Father. Heere Adoption (vnderunder which is vnderſtood libertie) is opponed to bondage, as the effect of the ſpirit. Next, the voyce following heerevpon, is manifeſt in the wordes following: (whereby wee crye, Abba, Father). Which crye, more plainly is ſaide by the Apoſtle to the Galathians, to bee the crie of the ſpirit, ſaying: and becauſe yee are ſonnes, Gal. 4. 6.God hath ſent forth the ſpirit of his ſonne in your harts which cryeth Abba, Father. And therefore is it that the Apoſtle to the Romans ſaieth, that the ſame ſpirit beareth witneſſe with our ſpirit, that we are the children of God. What then is this worke of the ſpirit in vsus, that witneſſeth Adoption? This ſpeciall worke, is, libertie, or freedome: accompanied ever with peace, boldnes, confidence, and reioycing. This is plaine by theſe places of ſcripture. Firſt, the Apoſtle to the Corinthians, ſpeaking of this firſt great effect of the ſpirit,2. Cor. 3. 17. ſaith: Now the Lord is the ſpirit, and where the ſpirit of the Lord is, there is libertie: and of the peace that accōpanies this libertie,Eph. 2. 13. the Apoſtle ſpeakes plainlie to the Epheſians, where, after he hath ſhewē, that by Chriſt we are delivered from the Law of commandements & hatred, that thereby did lye vponupon vsus, and hath ſpoken of the peace followinge therevpon, hee proves this peace by theſe wordes: for through him wee both hauehave an entrance vntounto the Father by one ſpirit. Eph. 2. 18Therefore the ſame Apoſtle to the Romans, ſayeth,Rom. 5. 1. That being iustified by faith, wee have peace towardes God. Of this boldnes and confidence, the Apoſtle ſpeakes to the Epheſians, ſaying:Eph. 3. 12 By whom wee have boldnes and acceſſe with confidence by faith in him. Therefore is it that the Apoſtle to the Romans, ſayeth: That wee have not receyved the ſpirit of bondage vntounto feare, but the ſpirit that is without feare, that is, of boldnes and confidence. Touching reioycing, the Apoſtle Peter ſpeaketh, 1 Pet. 1. 8.ſaying: In whom beleeving, yee reioyce with ioye vnſpeakeable and glorious. The ſame alſo affirmeth the Apoſtle to the Rom. ſaying & we reioyce vnderunder the hope of the glorie of God, Rom. 5. 2.neither ſo onelyonly, but wee reioyce alſo in tribulations, and he addes the reaſon, becauſe the love of God is ſhed abroad in our heartes by the holy ghost which is given vntounto vsus. This I call the ſpeciall working of the ſpirit, for ſealing our Adoption: becauſe theſe effectes cannot poſſiblie bee in vsus, except the ſpirit of adoption worke them. and therefore whoſoever hath them, hee hath an vndoubted teſtimonie of his adoption, from the verie ſpirit of adoption. For this libertie, and effectes of it, are not the worke of a mans owne hart: but the work of Gods ſpirit, in the heart: making it free, & cauſing it to reioyce, & making it cōfident towards God, that this may be cleere, we have to conſider the eſtate of man, firſt, in ignorāce and blindnes, before he knewe either God, or him ſelfe. Secondly, his eſtate vnderunder the Lawe. And laſtlie, his eſtate vnderunder grace thorough the Goſpell.
In the two former caſes, there is nothing in mans heart, but blindnes, or the ſpirit of bondage, vntounto feare: yea even in the verie elect, before they receyve this ſpirit of Adoption and grace, by the Goſpell.
In man by nature, as he is borne, there is nothinge but blindnes, I ſay nothing, not that I exclude bondage: for in both the firſt two eſtates of man, blindnes and bondage doe accompanie each other: but in the firſt eſtate, blindnes ſo reigneth, that bondage is not perceyved nor felt. In the ſecond, although blindnes be ſo farre taken away, as man ſee and feele his bō dage: yet it is not ſo taken away, that it hide not from him his libertie and freedome. Therefore in the firſt he is the ſlave of blindnes and darkneſſe: becauſe the power thereof is predominant in him: holding him in ignorāce of God, of him ſelfe, of ſinne, and of true righteouſnes. Therefore doth the ſcripture ſay,Rom. 3. 11 There is none that vnderstandeth, there is none that ſeeketh God. And the Apoſt. to the Epheſians, ſhewing the naturall eſtate of man,Eph. 2. 12. declareth that he is without Christ, an aliant from the common wealth of Iſrael, a ſtranger from the covenant of promiſe, without hope, and without God in the worlde. And therefore ſpeakinge of the vaine converſation of men naturall, hee ſheweth the cauſes of it to be this, becauſe they have their vnderſtanding darkened, Ep. 4. 8.beeing ſtrangers from the life of God, through the ignorāre that is in them. And moſt cleerlie in the fift chapter,Cha. 5. 8. for ye were once darknes, meaning by nature: and therefore they who are effectuallie called to grace, are in that ſame place ſaide, to be light in the Lord. And by the Apoſtle Peter, 1. Pet. 2. 9.are ſaid, to be called of God out of darknes to his marveylous light. 1. Theſ. 5. 5.And to the Theſſalonians, they that are called, are ſaide, to be of the day and of the light. And they which are not called, are ſaide, to be of the night, and of darknes. And the Apoſtle to the Coloſſians (willing to ſhewe the force of darknes in holding men in bondage) expreſſes their calling by GOD, in theſe wordes:Coloſ. 1. 13. who hath drawen vsus out vnderunder the power of darknes. So it is manifeſt, that in our eſtate naturall, wherein (as ſaith the Apoſtle to the Galathians) wee knowe not God. Gal. 4. 8.darknes hath power and dominion over vsus in ſuch ſorte, that we have no libertie of minde, nor body, to ſerve God: the minde being kept in ignorance of God, of righteouſnes and of ſinne. And ſo conſequentlie, man in this eſtate, is without feare. Not becauſe he is not in danger, but becauſe hee ſeeth not his danger. Therefore alſo may he bee ſecure, becauſe he is ſenſeleſſe: but confident hee can not be, becauſe hee hath no knowledge. It is true, men in this caſe are commonly moſt peart in ſinne, and bolde in wickedneſſe, againſt GOD: becauſe they know neither him, nor them ſelves. And therefore, oft tymes, as fooliſh flyes, they ruſh vponupon the candle: or blinde horſes doe runne againſt the wall: but bolde and confident in him, they can not be, who knowes him not in Chriſt. Therefore doth the Apoſtle declare that the cauſe why ſuch men give themſelves to wantonneſſe, Eph. 4. 19.is, becauſe they have no feeling.
Now in the ſecond eſtate, vnderunder the Lawe, we are further from libertie, and the remaynant bleſſings of the ſpirit of Adoptiō. For albeit that ſome light ariſe in the heart, by the Lawe: as the knowledge of ſinne (conforme to that of the Apoſtle,Rom. 7. 7 I knew not ſinne but by the Law) yet this light, doeth only reveyle to man his bondage: but doth not remove nor remedie it: becauſe that was impoſſible to the Lawe, in as much as it was weak becauſe of the fleſh, as ſaieth the ſame Apoſtle.Rom. 8. 3. Therefore this light of the Lawe, although it bee neceſſarie, yet it is comfortleſſe. For it ſhewes firſt to man,Rō. 7. 14. that he is ſolde vnderunder ſinne, Gal. 3. 10.and that no good dwelleth in him. Rō. 7. 10.Heerevpon, it reveiles vntounto him, that hee is vnderunder the curſe of God, and ſo that hee is dead. Wherevpon it comes to paſſe, that God therein is ſo terrible to man, that hee cannot abyde him, nor heare him, but is compelled to runne from him: as is cleere by the 12. chapt. of the Hebrues, verſe 19. 20. 21. compared with Exod. chapt. 20. verſe 18. 19. 20. 21. Thus our former blindnes, is turned into bondage, and the fruit of blindnes, that is ſecuritie: is turned in the fruit of bondage, which is feare. Therefore the miniſterie of the Lawe, is called, the miniſterie of death and condempnatiō. 2 Cor. 3.And in the firſt act of Gods calling, the ſpirit that ſpeaketh in the Lawe, and is given by the miniſterie of the Lawe, is called the ſpirit of bondage, vntounto feare. Becauſe the ſight and knowledge of our ſelves, and of God, which the ſpirit gives vsus by the Lawe,Rom. 8. 15 workes theſe effectes. And therefore by that name is diſtinguiſhed, from the ſpirit of Adoption, which is given by the Goſpell. and this will the Apoſtle ſignifie to the Galathians, when he (comparinge the two Teſtaments to the two, by whom Abraham begot Iſmael & Iſaack) doeth ſhewe,Gal. 4. 24. that the one, which is from Mount Sinai, doeth beget vntounto bondage.
This being the eſtate of man, both by nature and by the Lawe: it is manifeſt, that theſe effectes of the ſpirit, which witneſſe adoption, are not in man, neither by nature, neither by the Lawe. But when the free ſpirit of the Lorde commeth, then commeth libertie to the heart. And this ſpirit of the Lord (otherwayes called the ſpirit of promiſe) comes to vsus by the preaching of faith, and not of the workes of the Lawe: as witneſſeth the Apoſtle to the Galathians,Gal. 3. 2. and 14. and the hiſtorie of the Actes of the Apoſtles.Act. 10. 44.
Nowe then, when the man, (who firſt by nature, was vnderunder blindnes: and next, by the Lawe, was vnderunder ſinne and death, kept in bondage and feare) findes him ſelfe, firſt delivered frō that blindnes and ignorance of minde: and next, from that bondage of ſinne and death: and ſo conſequentlie frō his feare, which was wrought in him by his bondage, then may he knowe, that the ſpirit of adoption, grace, and libertie, hath ſpoken to his heart, and hath taken poſſeſſion of it: becauſe he findes, that promiſe accōpliſhed in him, whereof Zacharias ſpeaketh, in the Goſpell, according to Luke: to wit; that God would grant to vsus, that we being delivered out of the handes of our enemies, Luk. 1. 74ſhould ſerve him without feare, all the dayes of our life, in holynes and righteouſnes before him. For this was the ende of Chriſtes death, ſayeth the Apoſtle to the Hebrewes, to witt, that hee might deliver all them, Heb. 2. 15who for feare of death, Heb. 2. 15were all their life tyme ſubiect to bondage. Thus therefore, the mā, who can diſcerne in his hearte, which once was filled with the ſpirit of bondage vntounto feare, the ioyfull libertie of the ſonnes of God: whereby hee that was the bondman and ſeruant of ſinne, by the Lawe, is now by the Goſpell, made the free man of Chriſt, (the bandes of iniquitie being broken) and ſo freed, both from the guiltines, and alſo from the power of ſinne: (being iuſtified by faith in Ieſus Chriſt, and having grace, in the ſuperabondance thereof; reigning through righteouſnes vntounto eternall life through Ieſus Chriſt our Lord:Rom. 5. 1. and 21. even in the ſoule, wherin ſinne in the aboūdance thereof, had reigned through vnrighteouſnes vntounto death): this mā I ſay, may eaſilie diſcerne, the ſpirit, witneſſing his adoption, by this his libertie from the ſlauerie of ſinne Firſt in his iuſtification, next in his ſanctification: and ſo conſequentlie from the feare of death following thereon. In place whereof, ſucceeds, a ioye vnſpeakeable & glorious: the hart iuſtified, reioycing in the hope of the glorie of God. For this cauſe is it,Pet. 1. 8. that the Apoſtle Peter, willeth vsus by ioyning vertue to our faith, Rom. 5. 2.and to vertue knowledge, and to knowledge temperance, 2 Pet. 1. 10&c. to make our calling and election ſure. Becauſe our ſanctification (being the worke of the ſpirit of adoption) is a ſure ſeale of our election. And therefore doeth the Apoſtle Peter give this reaſon of his threatning and rebuke againſt Simon Magus, to wit, that albeit he was baptiſed, yet the Apoſtle did ſee, that he was in the gale of bitterneſſe, and in the band of iniquitie: wherein, Simon being ſtill captive, could have no aſſurance of adoption: albeit hee had outwardly embraced the Goſpell: and therefore is ſaid, to have beleeved. And becauſe this worke, is the great worke of Chriſt, in the elect, and chief ende of his comming: Therefore doeth the Prophet Eſaie deſcribe the worke of his comming, and effect of the ſpirit of the Lord in him, in theſe wordes:Eſa. 61. 1. The ſpirit of the Lorde is vponupon mee, the Lord hath annointed me, that I ſhould preach the Goſpell to the poore: that I ſhould heale the broken hearted: that I ſhould preach deliverie to the captives, and receyvinge of ſight to the blinde: that I ſhould ſet at libertie them that are bruſed, and that I ſhould preach the acceptable yeare of the Lord: to appoint vntounto them that murne in Zion, and to give vntounto them beautie for aſhes, the oyle of ioye for mourning, the garmentes of gladnes for the ſpirit of heavines, that they might be called trees of righteouſnes, the planting of the Lord. Which Propheſie, Chriſt ſheweth to bee fulfilled by him ſelfe in the Goſpell accordinge to Luc. in the which it is manifeſt, that the work of the ſpirit,Luk. 4. 18. in preaching the Goſpell, is, to worke knowledge and libertie, in making vsus trees of righteouſnes, planted by God: and by libertie, to worke ioye and gladnes, in place of mourning & heavines.
Therefore is it by good reaſon, that the Apoſtle forbiddes vsus, to let ſinne reigne in our mortall bodies, Rom. 6. 12that we ſhould obey it in the luſtes therof: in reſpect wee are made free from ſinne, in Chriſt: and are made the ſervants of God: having our fruit in holines. And alſo biddeth vsus reioyce alwayes in the Lord: Phil. 4. 4.for there is no condempnation to vsus, that are in Christ, Rom. 8. 1. 2.ſeeing we are freed from the lawe of ſinne and death, by the lawe of the ſpirit of life which is in Christ Ieſus. This is then that great effect of the ſpirit of Adoption, in our heartes, whereby, as by a moſt ſure teſtimonie, wee diſcerne, the ſpirit ſealing our Adoption. Becauſe this ſpirit of adoptiō, which is given vsus by the preaching of the Goſpell, takes away, both theſe miſeries: to witt, the blindnes, wherein we are by nature, & next the bondage, reveiled by the law, and feare cauſed thereby.
Havinge thus ſpoken, of the worke of the ſpirit, it followeth that we conſider the voyce of the ſpirit.
This voyce of the ſpirit, is of two ſortes. The firſt is, when the ſpirit within vsus, ſpeaketh to God for vsus. The ſecond is, whē the ſpirit in vsus, ſpeaketh from God vntounto vsus. The voice of the ſpirit to God, is, when we by the ſpirit, call vponupon God as our Father. And this voice of the ſpirit, is not only an evidēce that we have the ſpirit, but alſo a witnes of our Adoption: making manifeſt vntounto vsus, that the ſpirit hath wrought in vsus, that worke of libertie, whereof we have alreadie ſpoken.
Touching the firſt, it is manifeſt, in that, without the ſpirit, we can not pray vntounto God: as teſtifieth the Apoſtle to the Romans, Rom. 8. 26ſaying: The ſpirit alſo helpeth our infirmities: for wee knowe not what to pray as we cought: but the ſpirit it ſelf, maketh request for vsus with ſighes that can not be expreſſed. Conforme to this alſo doth the ſame Apoſtle ſay in that ſame place, Rom. 8. 23Wee alſo who have the firſt fruites of the ſpirit, even wee doe ſigh in our ſelves, waitinge for the Adoption.
And this is cleerly confirmed by the words of the Prophet Zacharie: Zacha. 12. 10.In that day, ſayeth the Lord, I will poure vponupon the houſe of David, and vponupon the inhabitanes of Ieruſalem, the ſpirit of grace and of compaſsion, and they ſhall looke vponupon me whō they have pearched, and they ſhall lament for him, &c. The veritie of this point may be ſhewed by the nature of prayer: in which firſt it is required, that it be made vntounto God. Secondly, that it bee made in the Name of Chriſt. Thirdly, that it be made accordinge to the will of God.
Concerning the firſt, it cannot be without the ſpirit: becauſe we have no entrance nor acceſſe to God in Chriſt, but by the ſpirit. This is manifeſt by the Apoſtle, ſaying:Eph. 2▪ 18. For through him, wee both have acceſſe to tbe Father, by one ſpirit. Secondly, we can not pray in the Name of Chriſt, except wee acknowledge God his Father, and in him our Father: which we can never doe, except we be taught by the ſpirit. For (as ſaieth the Apoſtle) The ſpirit beareth witneſſe with our ſpirit, Rom. 8. 16.that we are the ſonnes of God. Thirdly, no prayer can bee made accordinge to the will of God, but by the ſpirit: becauſe, None knoweth the mynde of God, 1 Cor. 2 1…but the ſpirit of GOD. Rom. 8. 27.According to which the ſame Apoſtle ſayeth: That he that ſearceth the heartes, knoweth what is the meaning of the ſpirit. For hee maketh interceſsion for the Saincts, according to the will of God. By all theſe it is plaine, that none can pray which have not the ſpirit. For the babling of hypocrits, is no prayer: ſeeing it proceedes not from the ſpirit. And this is to be vnderſtoode of all manner of prayer. For all manner of prayer, be it confeſſion, petition, ſupplication, or giving of thankes, muſt ſtill be by the ſpirit. According to the ſaying of the Apoſtle. And pray alway in all maner of prayer and ſupplication in the ſpirit.Ephe. 6. 18.
Moreover, this voyce of the ſpirit is the witneſſe of our adoption: and of the worke of our freedome in Chriſt. Which is evident by the Apoſtle, Firſt, in that hee ſayeth, That by this ſpirit we crye Abba Father. And the ſame Apoſtle, to witneſſe the ſame trueth, ſayeth in another place: Becauſe yee are ſonnes, God hath ſent foorth the ſpirit of his ſonne into your heartes, Gal. 4. 6.crying Abba Father. Which crie of the ſpirit can not bee in vsus, vntill firſt we be the ſonnes of God: ſeeing this crye contayneth in it, a plaine profeſſion of our Adoption, while the ſpirit in vsus, doth call vpō God, as our Father: and maketh vsus call vponupon him, as our Father.
Secondly, this is manifeſt by the deſcription, which the Apoſtle ſetteth downe, of the ſpirit, whereby we crye Abba Father:Rom. 8. 15 That it is not the ſpirit of bondage vntounto feare, but the ſpirit of adoption. Which by the contrarie, may be vnderſtood, to comprehend freedome and libertie. According to the ſaying of of the Apoſtle,2 Cor. 3. 17. Where the ſpirit of the Lord is, there is libertie For they who live in darkneſſe, and in the bandes of iniquitie, not yet made partakers of the ioyfull libertie of the ſonnes of God, can never with boldnes approch to the throne of grace, to call vponupon GOD as their Father Heerevpon it is that the Scriptures abſolutely conclude,Ioel. 2. 32. That whoſoever ſhall call vponupon the Name of the Lord ſhall be ſaved.Rom. 10. 13.
Becauſe no man can call vpō God, vntill hee beleeve, that God is his God, and he his ſonne in Chriſt: according to the ſaying of the Apoſtle, Rom. 10.How ſhall they call vponupon him, in whom they have not beleeved? This ſheweth plainlie, that the ſpirites crie, or our callinge vponupon God by the ſpirit, as out Father, is a ſure teſtimonie of our Adoption, and ſeale of our effectuall calling. Therefore, vnderunder the calling vponupon the Name of the Lord, is oft ſet downe, the true and infallible deſcription of Gods children: as namelie, to the Corinthians, VntoUnto the Church of GOD which is at Corinth, 1. Cor. 1. 2with all that call vponupon the Name of the Lord IESVS Christ in every place. And the ſame Apoſtle ſheweth, that the foundation of God which remayneth ſure (that is, the election of God) hath this ſeale, Let every one that calleth vponupon the Name of the Lord, 2. Tim. 2. …. 19.depart from iniquitie. Declaring plainlie, that to call vponupon the Name of the Lord, is as much as to be one of Gods elect children: which in that ſame place is made manifeſt, 2. Tim. 2. 22.by this other ſentence, Follow after righteouſnes faith, love and peace with them that call vponupon the Name of the Lord with pure hearts.
Thus wee are to take our calling or cryinge on the Name of the Lorde, with boldnes, in that confidence, and aſſruance which faith bringeth, for a ſure teſtimonie of the ſpirit of Adoption, poſſeſſing our heartes, and ſo of our Adoption.
The other voyce of the ſpirit, to wit, when the ſpirit ſpeaketh from God to vsus, is likewiſe a moſt ſolide, firme, and infallible teſtimonie of our Adoption. And this ſorte of voyce, is that whereof the Prophet ſpeaketh,Eſay. 30. 21. And thine eare ſhall heare the voyce of one behinde thee, ſaying: This is the way, &c. Of the ſame doeth the Lord ſpeake in another place, ſaying: I will allure hir and bring hir in the wildernes, Hoſ. 2. 14and ſpeake kindly vntounto hir. Which places, are not onelyonly to bee referred, to the Lords ſpeaking to his Church, in the externall miniſterie of his word: but are ſpeciallie to be vnderſtoode, of the inwarde working of God in the heart, by his ſpirit. Of which ſorte of voyce David ſpeaketh, when hee ſayeth to the Lord,Pſal. 51. 8. Let mee heare ioye and gladneſſe, that the bones which thou haſt broken, may reioyce. And this ſorte of voyce is three folde, for it conſiſteth eyther in Gods teaching, or in his confirminge of that which he teacheth: or then in his conforting of his children in their afflictions. Of the firſt, that is his teaching voyce, wee have ſpoken before.
For God by his ſpirit, ſpeakes to vsus, when inwardlie he openeth our heartes, and maketh vsus heare his word of grace, and to vnderſtande it, & to receyve it. Of this worke Chriſt ſpeaketh, when hee ſayeth:Io. 14. 26. But the Comforter which is the holy ſpirit, whom the Father will ſende in my Name, hee ſhall teach you all things. Secondly, God is ſaid to ſpeake vntounto vsus, by his ſpirit, when hee confirmeth to vsus, the thinge which he hath ſpoken: and of this wee have alſo ſpoken in generall. And of this kinde of voyce ſpeaketh the Apoſtle in that place to the Romanes,Rō. 8. 15. ſayinge: The ſame ſpirit heareth witneſſe with our ſpirit, that wee are the ſonnes of God. Of this confirmation, the ſame Apoſtle, ſpeaketh to the Corinht. whē he ſaieth,1. Cor. 1. 6 As the testimonie of Ieſus Christ was confirmed in you. Which wordes ſhewe the cleere evidence of that two fould teſtimonie of the ſpirit, whereof wee did ſpeake before: The one, when God writeth his word in our hearts: which heere is vnderſtood by the teſtimonie of Chriſt. The other, when he ſeales that which hee hath ſpoken, and in ſpeaking hath written in our heartes: and that is here vnderſtood, by the cōfirming of the teſtimonie of Ieſus in vsus. And for this work of cōfirmation, the ſpirit is called the earneſt & ſeale of God
And as God by his ſpirit ſealeth and confirmeth all the promiſes in Chriſt, and alſo all what hee himſelfe hath wrought in vsus according to the promiſe. So among other things, he ſpecially cōfirmeth our Adoption, whē the ſpirit beareth witneſſe to vsus, that we are the ſonnes of God. After that firſt he hath effectuallie called vsus by teaching vsus and working faith in our hearts, and alſo hath made our hearts (now beleeving) ſpeake to vsus that we are ſonnes.
Thirdly, God is ſaid to ſpeake vntounto vsus by his ſpirit, whē he comforted vsus in our troubles: removing by his ſpirit, the anguiſh and grief of our hearts, & reſtoring vsus to our wonted ioyes in him again. Of which voyce of the ſpirit, David ſpeaketh whē he prayeth, Make me heare ioy and gladneſſe. Pſal. 51. 8. 12.And a…aine, Reſtore me to the ioye of thy ſalvation, and establiſh mee with thy free ſpirit. For this worke the ſpirit is called the Comforter.
Nowe wee come to the laſt point: which is the principal thing which yee demaund: and that is, Howe wee ſhall diſcerne this Teſtimonie of the Lords ſpirit, from the teſtimonie of our owne ſpirit. And this is to bee done, eyther in the time of peace, or trouble: although it is more difficile in proſperitie, to diſtinguiſh them.
There is two voyces of the ſpirit, as we have ſaide, which both witneſſe our Adoption. The firſt, when the ſpirit in vsus, ſpeakes to God.
This teſtimonie of the ſpirit, is diſcerned three wayes: The firſt thing whereby we diſcerne, it is the great heavines of heart and ſorrowe which the conſcience of ſinne breedeth in vsus, whē (as ſaith the Prophet) God having poured vponupon vsus the ſpirit of grace and cō paſſion, Wee looke vppon him whom we have pea…ſed, Zach. 12. 10.and lament for him, as men mourne for their onelyonly begotten ſonne: and are ſorrie for him, as men are for their firſt begotten childe. Of this nature was the mourning of Peter, after his deniall, when (as ſayeth the holy ſcripture) hee went out, and weeped bitterlie: and becauſe this is a ſure …oken of ſaving grace, therefore they that mourne are compted bleſſed. This mourning hath alwayes ioyned with it an hunger & thirſt for righteouſnes. For ther can be no true mourning for ſinne, where there is no deſire of righteouſnes. And becauſe this is the proper effect of the ſpirit of grace in all and everie one of thoſe who receyve him. Therefore doeth the Lord by his Prophet declare what ſhall be the worke of the ſpirit of grace and compaſſion in that day whē God ſhall poure him out vponupon his children, ſayinge:Math. 26. 75. Then ſhall there bee great mourning at Ieruſalem: like as the lamentation of Adadrimmon in the valey of Megiddon, Math. 5. 4▪&c. In which place mourning is attributed to everie familie,Zach. 12. 11. to everie ſtate, and everie perſon, and that apart by them ſelves, to ſhewe that it is a common effect wrought by the ſpirit in all Gods children, & that vnfainedly.
The ſecond thing whereby we diſcerne this teſtimonie of the ſpirit, is the earneſt longing with vehement grones and ſighes in our ſelves for to be with Chriſt.
Of this voyce of the ſpirit the Apoſtle ſpeaketh, when he ſayeth, Wee alſo who have the first fruite of the ſpirit, Rom. 8. 23even wee ſigh in our ſelves, wayting for the adoption. And in an other place to the ſame effect hee ſayeth, That wee ſigh, deſiring to bee clothed vponupon with our houſe which is from heaven. 2. Cor. 5. 2For certainly, the naturall diſpoſition of a man, can never bring forth this ſtronge deſire of heaven, neither yet could the renewed heart, beeing yet burdened with infirmitie and love of this life, have ſo ſtrong a deſire of removing from it, of it ſelfe, if the ſpirit did not worke it: and therefore the Apoſtle attributes theſe ſighes for righteouſnes & heaven, to the ſpirit: and doth ſhewe vsus, that the ſpirit (in theſe cryes and ſighes) helpeth our infirmities.Rom. 8. 26
Thirdly, this teſtimonie of the ſpirit is diſcerned, by the cōfident requeſtes and petitions it maketh to God in vsus, in the full aſſurance of faith, without doubting: when with boldnes, wee drawe neare vntounto the Throne of grace, crying vponupon God,Phil. 4. 6. Abba Father: and in all things making our petitions manifeſt to God, as ſayeth the Apoſtle. For this confident boldnes of the heart, towardes God, ſtill accompanied with reverence and feare, cannot be in the heart, except the ſpirit did worke it. For the boldnes of a blind heart, wanteth both aſſurance of Gods love, and reverence of his maieſtie.
But leaving this, wee come to the diſcerning of the other voyce, which more properly is called the teſtimonie of the ſpirit: ſpeciallie in that place to the Romans. And that is, when God in vsus, ſpeaketh by his ſpirit vntounto vsus.
This teſtimonie is to be diſcerned, from the teſtimonie of our hearte, three manner of wayes. Firſt, in our firſt beleevinge. Secondly, after wee have beleeved. Thirdly, in the eclipſes of our faith, and in our troubles.
In our firſt beleeving, wee may diſcerne the teſtimonie of Gods ſpirit, from our owne, touchinge our Adoption: becauſe our firſt beleeving, is ever by the teſtimonie of the ſpirit, and not by the teſtimonie of our owne heart. For our heart can never beare witnes to vsus, that wee are the ſonnes of God, vntill firſt our heartes have beleeved, that wee are his ſonnes. and this our hearts can not do, except the ſpirit, have firſt wrought this faith, by the worde, in our hearts. Therefore, my firſt beliefe and aſſurace of my Adoption, is alwayes the teſtimonie of the ſpirit of God, and my owne hearts teſtimonie, muſt ſtill followe vponupon this: ſo that in mans hearte, the voyce that maketh it firſt cōceyve Gods love, and beleeve it, is the ſpirits teſtimonie: which, when the heart of man hath receyved, then it ſpeaketh. For till it beleeve, it can not ſpeake: according as it is written:Pſal. 116. 10. I have beleeved, and therefore I have ſpoken. 2. Cor. 4. 13.Thus then is this teſtimonie firſt diſcerned: when I diſcerne, the voyce of the ſpirit, which I beleeve, from the voyce of my ſpirit, now beleving, and bearing witnes to me, of that, which firſt, the ſpirit of God did witnes to it.
Secondlie, after we have beleeved, wee may alſo diſcerne the teſtimonie of Gods ſpirit, from the teſtimonie of our owne ſpirit, by a plaine contrarie order. For in the former, the ſpirites teſtimonie did goe before, the teſtimonie of our ſpirit: but heere, it followeth after it: and is the confirmation of it. So that, when after wee have beleeved the ſpirit, ſpeakinge the word vntounto vsus, and after that beleeving, wee have ſpoken with our owne ſpirit: if then wee heare a new voyce, cōfirming that which we beleeved, and which our ſpirit did ſpeake: that cōfirming, ſealing, and ſtabliſhing voyce, is the teſtimonie of Gods ſpirit. Thus wee muſt learne to diſcerne, betwixt our beleeving, and the confirmation of our belief: and ſo ſhal wee know, the teſtimonie of Gods ſpirit, from the teſtimonie of our owne ſpirit. Therefore ſtill the holie Scriptures of God, diſtinguiſh betwixt the worke of God, in making vsus receyve the teſtimonie of his ſpirit, and his worke, in confirming in vsus, that teſtimonie nowe receyved. And alſo teacheth vsus, to knowe the teſtimonie of our own ſpirit (which commeth in betwixt theſe two) to bee different, from them both. Accordinge to this working of God, the Saincts pray, Stabliſh O God, Pſal. 68. 28▪that which thou hast wrought in vsus.
To ſpeake more plainly of this point, there is a three folde voyce in the heart that hath the teſtimonie of Ieſus confirmed in it. The firſt is the voyce of God by his ſpirit in the worde ſpeaking vntounto our hearts, and perſwading them to beleeve that the promiſe belongeth vntounto vsus.
The ſecond voyce is the voyce of our hearts receyving the word wherby it ſpeaketh that which the ſpirit hath perſwaded, and this in effect is nothing but the very faith of the heart now actually working in vsus. Whereas the firſt was the worke of the ſpirit working this faith in vsus: ſo that in this firſt act we are patients, in the other we are agentes: in the firſt we are ſpoken too by the ſpirit of God, in the ſeconde, our owne heartes ſpeaketh in vsus. The third voice is the voyce of Gods ſpirit following the voyce of our hearts ratifying it: and this is nothing els but the confirmation of our faith. So wee may ſee that the Lord performeth twoo workes in vsus for our comfort: the firſt is, the working of faith & beliefe: the other is the confirmation of the faith, which he him ſelfe did work. But before his laſt work, our hearts having faith wrought in them, doe worke by it, or wee with our hearts worke: and this is nothing but beleeving with the heart, or the hearts beleevinge. Wherevpon followeth the ſealing of vsus in that which it beleeveth, that is, in the teſtimonie which the beleeving heart giveth of him in whom it is.
Thirdlie, we diſcerne this teſtimonie of the ſpirit, in our trouble: when we find any cōfort, or peace wrought in our hearts, when they are troubled: or anie ioye, vponupon the aſſurance of Gods love. If wee finde a quiet calmneſſe of minde, with patience, meeknes, and reioycing in tribulation, vponupon anie ſight or knowledge of our Adoption: all theſe are the vndoubted teſtimonies of the ſpirit: who ſhedding abroad the love of God in our hearts, maketh vsus to reioyce in affliction: as the Apoſt. ſpeaketh of the Hebrues,Heb. 10. and ye ſuffered with gladnes the ſpoyling of your goods, knowing in your ſelves that yee have in heaven a better, and an enduring ſubstance. And touching the Apoſtles, Act. 5. 41.it is ſaide, They departed reioycing that they were compted worthie to ſuffer for his Name. That this ioy, is the work of the ſpirit, vponupon the teſtimonie of Gods love, is manifeſt by the Apoſt. to the Romans, where ſhewing the cauſe, why we reioyce in afflictions, ſayth, Becauſe of the love of God which is ſhed abroad in our heartes, by the holy ſpirit which is given vsus. According to this grounde it is, that the Saints are brought in, wayting what God will ſpeake to them in trouble: as namely in the Pſalme 85. verſ. 8. I will hearken what the Lord will ſay, concerning mee: for hee ſhall ſpeake peace vntounto his people, and to his ſaints. And the Prophet Habacuk in like manner is brought in ſaying thus: I will ſtande vponupon my watch, and ſet mee vponupon the Towre, and will looke and ſee what hee will ſay vntounto mee. Thus whē God ſpeaketh peace to the Saincts in affliction, and quieteth their thoughtes, and maketh them heare ioye and gladnes, that is the teſtimonie of the ſpirit of the Lord, who is our onelyonly Comforter. For as ſayeth the Prophet David,Pſal. 73. 25. My fleſh and my heart faileth: but God is the ſtrength of my heart. And therefore Moſes prayeth: O ſatisfie vsus with thy merciemercy, ſo ſhall wee reioyce and be glad all our dayes, Pſal. 90. 14. 15.comfort vsus againe, &c. We may hold it for a moſt certaine trueth, that our patient enduring of grievous trialls ioyfully, the conſtant peace of God in our hearts, in the tyme when wee endure the enimitie of the world: the cōſolations, wherewith we are comforted, in all our afflictions, are vndoubted teſtimonies of our Adoption, proceeding all from Gods ſpirit.
But all this is moſt cleerlie diſcerned, when the teſtimonie of Gods ſpirit, and the teſtimonie of our ſpirit, are ſeperate the one frō the other: & when they are found to ſpeake one againſt the other: and to give two contrarie teſtimonies. For while theſe two goe together, and are not ſevered or diſagreeing: it is oft tymes hard to diſcerne the one from the other. But if we can finde them ſeperate, ſo that the one faile vsus, and the other vphold vsus, then may they cleerly bee diſcerned. And this commeth to paſſe, eyther when God vponupon the carnall preſumption of our hearts, ſuffereth vsus to fall in ſome dangerous triall. or then, when God him ſelfe ſeemeth to become our enemie: ſo that the heart hath to wreſtle with GOD him ſelfe, vnderunder the ſenſe of his wrath, all former feeling of his merciemercy then ceaſing.
Of the firſt, wee have example in Peter, whoſe heart ſaide vntounto him, that no danger could make him forſake Chriſt the Lorde, to make him know, that this was not the teſtimonie of Gods ſpirit: but a carnall confidence of his owne heart, ſuffered him to be tried, and in the triall to fall: and ſo to finde, it was but his owne carnall heart, that did beare witnes to him. God oft tymes for this cauſe tryeth his owne children: to make them diſcerne, betwixt the confidence and aſſurance which their owne hearts giveth them, and that confidence and comfort which the ſpirit of God worketh in them: that they may not truſt in them ſelves, or in their owne hearts, but in the living God. This the Apoſtle witneſſeth to the Corinthians, ſaying:2 Cor. 1. 9 He maekth vsus to receyve the ſentence of death in our ſelves, becauſe we ſhould not trust in our ſelves but in God which raiſeth the dead.
Of the ſecond, wee have example in David and Iob. And this diſcerning of the ſpirits teſtimonie is two folde, one is by the voyce of the ſpirit in vsus, vntounto God, when our hearts ſpeake the contrarie. The other is, by the voyce of the ſpirit vntounto vsus, whē our own hearts ſaith otherwayes.
Of the firſt David is an example: who in his proſperitie ſaide, hee ſhould never bee moved: Pſal. 31. 2.Yet when God did hyde his face, his heart fayled him: and he ſaide in his haſte, I am caſt out of thy ſight. and yet hee preſently addeth theſe wordes: nevertheleſſe thou heardeſt the voyce of my prayer. Heere wee may perceyve Davids owne heart, ſaying, hee was caſt out of Gods ſight: but yet the ſpirit of GOD, maketh requeſt vntounto God for him, and maketh him pray to God in faith, as not reiected of God: and the Lord did heare him. This him ſelfe ſheweth plainlie, in an other place,Pſal. 116. 10. when he ſayeth: I beleeved, and therefore I ſpake: but I was ſore troubled, I ſaide in my haſte, All men are liers. At this time, David compaſſed with the ſnares of death, & holden by the griefes of the grave, finding trouble and heavines, declares the eſtate of his owne heart: that it ſaid, that all men are liers: and therefore he gathers this concluſion, that albeit his owne heart did ſay, that Gods promiſe ſhould not bee accompliſhed: yet doubtleſſe he behoved to have faith: becauſe he prayed. For except hee had beleeved, he had not ſpoken. And what can bee more cleere, to let vsus ſee, Gods ſpirit bearing witneſſe, that God hath not forſaken vsus, when our owne hearts ſay the contrarie. Then when by witneſſing this, the ſpirit cauſeth vsus, againſt the diſtruſt of our owne hearts, to pray to God: evē above hope, yet vnderunder hope, truſting in the Lord, as did Abraham. If we examine our ſelves, what hath bene the eſtate of our hearts, in the like (or at leaſt in our greateſt temptations) wee ſhall finde, that many tymes, when our harts hath ſpoken no comfort vntounto vsus: yet the ſpirit of God, hath drawen ſighes and cries to God, out of our hearts: which alſo our God hath heard moſt graciouſlie. Theſe cries are teſtimonies of the ſpirit, witneſſing to vsus, that wee are the ſonnes of God: when as they proceed from vsus, our hearts ſaying the contrarie.
Of the ſecond kinde of the ſpirits voyce, in ſpeaking from God vntounto vsus: wee have likewiſe example in David, when his owne heart ſaid vntounto God,Pſal. 42. Why hast thou forgotten me? Behold an other voyce ſpeakinge vntounto his heart in that ſame tyme, Why art thou vexed O my ſoule, and why art thou ſo diſquieted within mee? O put thy trust in God, for I will yet give him thankes, he is my helpe and my God. Heere the heart ſpeaking no comfort, but being wholy diſcouraged, and caſt downe: the ſpirit of God in that ſame heart, ſpeaketh to the heart, and comforteth it, with this, that God was his God. Nowe, that theſe conſolations are the worke and teſtimonie of Gods ſpirit, it appeareth by that reaſon, which David giveth, when hee boaſteth in ſtrong cōfidence, that although hee ſhould walke through the valey of the ſhadowe of death, yet would hee feare none evill, ſaying: Pſal. 23.For thou art with mee, thy rod and thy ſtaffe they comfort mee. By theſe wordes declaring, that the experiēce he had of the comfort, which Gods ſpirit did miniſter vntounto him, in his moſt deſperate troubles paſt, even then when his owne ſpirit did faile him, was the ground of al his cōfidence againſt all future trialls.
Wee have an example alſo of this in Iob. Who when his owne heart reaſoned, that God had hid his face from him, and taken him for his enemie: yet hee ſaith, Although hee ſlaye mee, yet will I trust in him, hee ſhalbe my ſalvation. Heere two different ſpeeces in one heart: the one from the ſpirit of Iob: the other from the ſpirit of the Lord in Iob. The one, perſwading that God was his ſalvation, when the other ſaide, God had hid his face from him.
Thus if wee would cleerlie diſcerne, the teſtimonie of Gods ſpirit, from the teſtimonie of our owne ſpirit, let vsus beholde our ſelves, when God tryeth vsus, rather then when he maketh our mountaine to ſtande ſtronge. or when hee doeth wreſtle with vsus himſelfe, as he did with Iacob: and in ſeeminge to fight againſt vsus, yet doeth ſuſtaine vsus, by his owne ſtrength in vsus, when our ſtrength faileth vsus.
Thus I have as diſtinctlie as I could, and therefore ſomewhat more largelie, then an epiſtle perhaps requireth, given you ſuch ſatisfaction to your queſtion, as it hath pleaſed the Lorde to grant me light. If you finde any comfort thereby, you ſhall thank God for it: And what is wanting in it, for your full ſatisfaction in this matter, the Lord ſhall ſupplie it by his owne ſpirit: or by that ſufficiencie of grace, which hee hath given vntounto others his ſervants, whō he ſhall raiſe vp to write more fullie of this matter: for the edification of his Saints, in this and all other thinges, I pray the Lord to give you and vsus all, his everlaſting peace through Chriſt IESVS our Saviour, reveyling more and more the myſterie of godlineſſe in your hearts, and makinge you abound in all knowledge with faith, feeling, and ioy of the holy Ghoſt. The grace of the Lord IESVS bee with you, and all the Brethren, AMEN.
Io. Forbes.
End of the text · John Forbes, Letter to Merchants (1616)