A LETTER First written and sent by Io. FORBES, Pastor of the English Church at MIDDELBURGH, unto certain of the company of marchand's Adventurers at STOADE, at their earnest desire, for resolving this Question: How a Christian man may discern the testimony of God's spirit, from the testimony of his own spirit, in witnessing his Adoption. And now again renewed and enlarged by the Author, at the desire of diverse good Christians▪ for the comfort of their troubled consciences▪ and published by those of his flock, to whom he did dedicate it for the public use of the Church. Thy Rod and thy Staff they comfort me, Psal. 23. 4. AT MIDDELBURGH, Printed by Richard Schilders, 1616. To Mr Edw. Bennet, Mr. john Turner, and Mr Ed. Kay, the Author wisheth increase of all Spiritual blessing in Christ. receive (beloved in the Lord) a certain Letter, which above eight years ago, I first did write at the desire of Mr Io. Scharpuls', now with God, and others of the company then at Stoade, & now again have revewed and somewhat enlarged the same, upon occasion of the trouble of conscience wherein I did perceive many good Christians to be cast for want of sufficient light in the same question which is here handled, desiring to minister some comfort unto them, if it shall please God to bless this my endeavour, in that measure of light which he hath given me: use it, and if ye find any fruit in it, impart it to such as have need. The spirit of comfort and true peace be with you to the end. juli 20. 1616. Yours in the Lord Io. Forbes. A short Discourse, showing how a Christian may discern the testimony of God's spirit from the testimony of his own spirit, in witnessing his Adoption. The same spirit beareth witness also together with our spirit, that we are the sons of God, Rom. 8. 16. BELOVED in the Lord, you desired by your Letter at my departure from Stoad, that I would resolve you, in that saying of the Apostle to the Rom. chap. 8. The spirit of God beareth witness with our spirits, that we are the sons of God. How a man may know when that spirit, doth bear witness also with our spirit. The occasion moving you to inquire this, being ministered by some speech uttered by me in preaching: saying it was not enough for a man, that his own spirit do bear witness alone. First, I will show you the occasion wherefore I did say so: and next, I will do my best to satisfy your question, as the Lord hath given me to understand. It is most certain, that a man's own heart (being a thing, as saith jeremy, Chap. 17. deceitful above all things) will oft times deceive man himself, and yield him a false Testimony of himself, as also of his actions and estate. Is it not said of the Angel of the Church of Laodicea: that he said of himself: I am rich & increased with goods, Reve. 3. 17. & have need of nothing. This doubtless was his own testimony of himself. But what doth the spirit of God witness of him: Thou art wretched, and miserable, and poor, and blind, & naked. And moreover doth affirm that this Angel did not know he was so. Doth not Christ also teach us in the Gospel, Luke. 18. that there be some whose hearts deceive them, making them trust in themselves that they are just, and yet are not, and clears it by the example of the Pharisee, giving thanks unto God, That he was not as other men, extortioner, unjust, etc. who notwithstanding is accounted of God unjust. And to be short, in this point the Lord jesus showeth us that many men at his second coming, shall be miserably deceived by the foolish testimony of their own hearts: some being confident because of the outward fellowship and familiarity they have had with Christ, both in Word & Sacraments, and therefore pleading thus: Luc. 13. 22. We have eaten and drunk in thy presence, and thou has taught in our streets, shall nevertheless receive this answer: I tell you, I know you not whence you are, depart from me. Others also upon the confidence of gifts bestowed upon 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 prophesied, and by thy Name cast out Devils, and by thy Name done many great works? shall receive the same answer. Hereby it is evident, that the testimony of a man's own heart being alone may be deceitful, even when it is builded upon profession and outward participation of the holy things of God. Yea even when it is builded upon some rare special gifts of the holy ghost, which although they be necessary for the body or Church in general, yet are not requisite in every member to salvation, such as is the gift of Prophesying, etc. and therefore may both be wanting without prejudice, and also had without enjoying of salvation. Thus have we reason not to trust our Adoption and certainty of our salvation, to the naked testimony of our own hearts, lest we be found like the foolish Virgins. It is true, the testimony of our own hearts is needful hereunto, because sayeth the Apostle, If our hearts condemn us, 1 joh. 3. 20. God is greater than our hearts: and if our hearts condemn us not, then have we boldness towards God. But it must not be alone, for so it shall never be sure, but having the spirit witnessing with it, than it is sure. Now yet before I speak of the discerning of the spirits testimony, I must forewarn you of this one thing, to wit, that there be many effects of the spirit in the Saints oft times, which at the first the Saints know not to be from the spirit, and that both in their first calling, and after they be called▪ and therefore we must not measure the working of the spirit in us by our discerning, neither must we judge ourselves destitute of the spirit, albeit we do not discern the effects wrought in us, to be from the spirit: for the Saints will feel strange effects wrought in their minds, which they will neither know whence they come, nor whereunto they tend. This is verified by jesus Christ himself, speaking of the very working of the spirit in our spiritual birth, whereby we are made the children of God, comparing it to the wind: The wind (saith he) bloweth where it listeth, Io. 3. 8. and thou hearest the sound thereof, but can not tell whence it cometh, nor whether it goeth: so is every man (saith Christ) that is borne of the spirit. This shall not seem strange to us if we mark what is said of the Disciples at Ephesus, who were baptised as appeareth by Apollo's, Acts. 19 2 and yet they confess to Paul that they had not so much as heard whether there were an H. ghost. It may be also very apparently thought, that Peter when he did witness of Christ, that he was the Christ the Son of the living God, Mat. 16. 16. did not know that testimony to have been from the spirit of God, and therefore Christ (to teach him that that testimony was not the testimony of his own heart, but by the spirit of God) did tell him that flesh and blood had not revealed that to him, but his Father that is in heaven. This I speak not to make men careless in trying whether they have the spirit or no, but to comfort weak Christians, who although they have the lively effects of the spirit, yet have not come so far as to be able to discern them to be from the spirit, as sometimes they will be taught to understand, and can not tell how at the first, and to repent, and can not tell how, and to rejoice, and can not tell how, and to love God and his Saints, and can not tell how, and to believe, and cannot tell how, which all notwithstanding are the proper works of the spirit. Neither speak I this to shun the answering of your question touching the discerning of the spirits testimony, which I pray the Lord to teach us all, seeing there can indeed no solid joy possess our minds, till we feel the spirit of Adoption sealing up the certainty of our election in our hearts: for if we be sons (as saith the Apostle) the Lord hath sent forth the spirit of his son in our hearts, Galat 4. 6. which crieth Abba, Rom. 8. 10 Father: and therefore if any man hath not the spirit of Christ, the same is not his. Seeing then it is even by the spirit which he hath given us, that we know ourselves to be the sons of God, and that God as our Father abideth in us, 1 joh. 3. 24. as saith john: It is a most necessary study, and most commendable in a Christian, to try if he hath the spirit. Now therefore to come to your question, I will speak of it in all sobriety according to that measure of faith which the Lord hath given me. First in general, it shall not be amiss to know what is the Testimony of the spirit. Secondly, after what manner the spirit doth give testimony. And lastly, we shall clearly see how to discern it from the testimony of our own spirit. In general, the whole word of God is the testimony of the spirit. For whatsoever is therein contained, the spirit doth witness it, and nothing else doth the spirit witness, but that which is contained in the word: therefore is the word of God called his Testimon. Psal. 19 The testimony of the Lord is sure. And again: God established a Testimony in jacob. Psal. 79. And oft times in the 119. Psalm, the Lords words are called his Testimonies, because every sentence of the word, is a testimony of Gods will: Therefore is it that the Prophet commands us to go to the Law and to the Testimony. Esa. 8. For nothing can we know of God's mind towards us, except we hearken what the spirit speaks in his word. and therefore, Christ willeth us to search the Scriptures, joh. 5. 39 because they witness of him. So, whatsoever the word doth persuade our hearts touching GOD and his love in Christ, that is the Testimony of the spirit: and therefore when hearing the word of God, our hearts receive any assurance or persuasion of redemption, remission of sins, etc. that same is and must be the spirits testimony. As for example, when by the word a man is made to know Christ to be the Lord, the Redeemer, etc. doubtless that is a testimony of God's spirit, by the word witnessing to the heart that truth and causing the heart to believe it. But here we must carefully take heed, that our hearts be not deceived touching that which you most desire to know, that is, touching our Adoption, by mistaking the spirits testimony. For eschewing this danger we have to understand that the spirit by the word persuades two manner of ways, to wit, generally and specially, generally when that which is revealed out of the word is generally believed as God's truth: specially when it is specially believed. The general is no warrant of adoption. For in that sort the very Devils believe and tremble, jam. 2. 19 saith james: a reprobate may believe generally all to be true which is in the word of God, and yet never have any testimony of the spirit, of his particular adoption, he may believe that Christ is a Saviour of sinners, and yet not believe that he is a Saviour unto him: he may believe that God in Christ will forgive sinners: and yet no ways have assurance of the remission of his own sins: yea he may be a Preacher, and be witness of all the promises of God in Christ to others, & yet have no part in them himself. Therefore leaving this general testimony of the spirit, I come to the special testimony, which we must discern before our Adoption be sealed to us. And in discerning this, there is also great wisdom required: for therein also may a man be deceived. For there is some sort of special testification that witnesseth not adoption. For understanding hereof, we must consider that the spirits testimony in special manner is of two sorts. The first is, when he witnesses and reveiles grace particularly to a man, but imprints not the thing revealed in the heart, neither seals it in his soul. The second is, when not only he reveyles and witnesses the promises in special manner to a man, but also writeth them in his heart, and seals them in his soul. Now to make this more plain, we must consider what are the words of God's covenant in Christ with the elect. After these days (saith the Lord) I will put my Laws in their mind, jer. 31. Heb. 8. and in their heart I will write them. If we way these words aright, we shall see that which I have spoken, clear. GOD in giving his Law spoke 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: therefore the jews did not abide in that covenant. The peculiar promise of God to the elect in Christ is, Hebr. 8. 9 that he shall write his words in their hearts. When then the Lords spirit, witnesseth, & in witnessing writes the thing witnessed, in the heart, it is an assurance of God's effectual speaking: but when he witnesses to the heart, & yet writes not that testimony in the heart, it is no testimony of adoption. To make this plain: it is certain, there can be no true faith in the heart, where the word of GOD abideth not. Christ shows this in the fifth chap. of john, joh. 5. 38. speaking to the jews, His word (sayeth he) have ye not abiding in you, because ye believe not in him whom he hath sent: declaring that the abiding of the word in man, and believing, do still accompany one the other. And if we will consider his speech in the sixth chap. of john, we shall see that the cause why his word did not abide in them, joh. 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 laws in their mind; and in their heart will I write them: therefore it is that Moses speaking of the estate of the chosen children of God under grace, saith, that this commandment which I command thee this day (meaning thereby the word of the Father) is not hid from thee, neither is it far from thee, Deut. 30. 12. it is not in the heaven, that thou shouldest say, who shall go up for us to heaven, and bring it us, and cause us to hear it, that we may do it: neither is it beyond the sea, that thou shouldest say, who shall go over the sea for us, and bring it us and cause us to hear it, that we may do it: but the word is very near unto thee, even in thy mouth, and in thy heart for to do it. Rom. 10. 68 The Apostle expounds the same to the Rom. and shows that this is the word of the Father which they did preach. For this is the promise of God to his Church under the Gospel, by the mouth of his Prophet: Esay. 54. 13. All thy children shallbe taught of the Lord: and this is the Lords teaching, even the writing of his word in the heart by his spirit. joh. 8. 30. Of the first sort of this special receiving the word, you may read in john: it is said of the jews, many believed in Christ, & yet these same doth Christ declare to be the servants of sin, & children of the devil, & murderers. and in the 37. verse he shows why they were such, because his word had no place in them: therefore doth he warn them in the 31. ver. that if they did continued in his word, they were verily his discipl. teaching thereby that it is not the receiving of his word simply, that maketh us disciples: but the abydiug in it, which none can do that hath it not written in their heart by the spirit. Of the second sort of the special receiving the word, you may read in the 17. chap. of john, in the words of Christ concerning his Disciples: I have given them the words which thou gavest me, Ioh 17. 8. & they have received them, etc. Of both these sorts of receiving the spirits testimony, you may read in the Gospel of Saint Math. in the Parable of the Sour, the one is like the ground which receiveth seed, Mat. 13. 18. but yieldeth no fruit again: the other is like the ground which receiveth the seed, and bringeth forth fruit in abundance: because God the Father is the Husband man thereof: as Christ sayeth in the 15. chapter of john. But you may ask, how I can call this sort of witnessing which is fruitless, to be the spirits testimony? Remember I pray you what the Apostle saith to the Corinthians, No man can call jesus Lord but by the H. ghost. 1 Cor. 12. 3. Whereby it is plain that there is no possibility in man of receiving or acknowledging any part of that mystery of godliness, without the spirits working. And yet, albeit this be the work of the spirit, yet doth it not prove him in whom it is, to be the child of God. For Christ saith plainly, Mat. 7. 21. Not every one that call me Lord, Lord, shall enter into the kingdom of heaven. And because this same effect in the very reprobate, 1 Cor. 2. 14. is the work of the spirit (for the natural man can not perceive the things of the spirit) therefore are the very reprobate thus illuminate after this manner said, to have been made partakers of the H. ghost, Heb. 6. 4. not that ever that spirit of Adoption, which God sends forth in the hearts of his sons to seal them unto the day of redemption, was ever sent into their hearts. But because even that light & taste of heavenly things which they received, was by the working of the H. ghost: although he never did give them full possession of them by imprinting them in their hearts, & sealing them in their souls. For that which Christ saith to his discip. (when he promiseth to send them the spirit of truth) remaineth still true, that the world can not receive him, joh. 14. 17 because it seeth him not neither knoweth him: & therefore we may justly say, that they who receive this taste of Christ & of the good word of god, do not discern the spirit to work these things, because they neither see him nor know him, neither can they receive him, but are like unto 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 then be demanded how it is that they are said to be made partakers of the H. ghost? and what difference is there betwixt them & the elect in the participation of the spirit? To understand this, we must remember that there must be a certain participation of the spirit wheresoever any effect of the spirit is found in whatsoever measure or manner. But we are to mark a difference both of measure & manner. For as a man that hath an excellent piece of wine to sell, will give to all that come, so much as is sufficient to make them know the taste of it, yet he giveth not to every one such a quantity as is sufficient to bring nourishment & refreshment to their bodies & spirits. And as a physician that hath prepared a comfortable potion for the health of a beloved patient, he will give to others a little of it to make them apprehend the taste of it: but not so, as to have any strength to make any operation in their stomach: for that quantity he gives only to the patient for whose health it is prepared. Now they who tasted of this wine or potion, can discern the goodness of it, albeit they never did drink it, nor ever be partakers of the refreshing power of it. So is it with the Lord in his dispensation: he useth sometimes only to give a naked sight and knowledge of Christ, and his mercy in him, to men: and this I called before a general persuasion of the spirit, when men are made to know Christ in general, but without all sense of feeling of him. Sometimes the spirit comes nearer, and touches the heart with Christ and with the powers of the world to come, even so far, as the heart receiveth a taste of the love of God, & of the mercies of God in Christ, in such sort, that they receive the word incontinently with joy: Math. 13. 20. as saith Christ. The spirit having in that measure testified the word to them, as is sufficient to make them to taste the sweetness of it: albeit he never fill their heart with it, nor imprint it in their minds, that they may find the power of it unto life. The last degree of the spirits witnessing, is, when not only he touches the lips with grace to make the taste of it felt: but when he pours in the love of God, and all the graces revealed in the word, and shedds them abroad in the heart: as saith the Apostle to the Romans, Rom. 5. 5. and so makes the heart to enjoy, receive and possess 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, receiveth, although he never carry any of these odoriferous things with him But the witnessing of the spirit, to the elect, is by imparting the thing witnessed to the soul, & making it really to possess it. So that if a man could see the soul of a true child of God, he should see engraven in it, mercy, peace, love, righteousness, life, joy, and Christ himself. all the promises of God in Christ, being written therein, by the spirit, according to the covenant of God. Conform to this, doth the Apostle speak of the spirits witnessing to the hearts of the Corinthians, when he saith, ye are manifest to be the Epistle of Christ, ministered by us, and written, not with ink, but with the spirit of the living GOD: not in Tables of stone, but in fleshly tables of the heart. Now therefore we come to speak of this witnessing of the spirit which is proper to the elect: And to the end we may clearly discern, the testimony of the spirit, which witnesseth with our spirits, that we are the sons of GOD: we must yet more deeply mark and consider this testimony. The work of the spirit in assuring us of Adoption, is twoofolde. The first, for distinction, we shall call this first writing of the word revealed, in our hearts, and so making us to believe in God, Eph. 1. 13. as our God and Father in Christ. The second, is our sealling, after we have believed. That it is so, ye may see in the words of the Apostle to the Ephesians. In whom also (says he) ye have trusted after that ye heard the word of truth, Eph. 1. 13. even the Gospel of your salvation, wherein also after ye believed, ye were sealed with the holy spirit of promise. Mark first this work of the spirit, in causing us to believe in God, by the effectual revelation of the word: next, mark that other work of the spirit, after we have believed, in sealing us. The first of these two, although it be felt by us, yet at the first, we can not discern it to be the work of the spirit, till afterward. For, before we be made spiritual, we can discern nothing of the spirit: because the things of the spirit are spiritually discerned. 1 Cor. 2. But when we receive the spirit which is of God, then are we able to know the things which are given to us of God. Therefore that testimony whereof the Apostle speaketh to the Rom. which witnesseth with our spirits: is to be understood of the second work of the spirit, which is our sealing. That we may understand this aright, we must consider that there is something that cometh in in us betwixt the first work of the spirit and the second. And that is the testimony of our own spirit, bearing witness, that we are the sons of God. For when God by his spirit, hath imprinted in our hearts, the word of promise, then begins our hearts to say, we are the children of God: being persuaded by the spirit, secretly insinuating the word in our hearts to believe, Psal. 116. 10. & believing to speak: 1 Cor. 4. 13. according as it is said, I believed & therefore did speak. Now it might seem there needed no more. but let us remember what Christ saith to Peter, Luc. 22. 31. Simon, Simon, behold Satan hath desired to sift you as wheat, but I have prayed for thee that thy faith fail not. So we have need that our hearts be established in that work of the spirit, otherways we should be in danger to make shipwreck of faith & of a good conscience: which is nothing else but this testimony of our own hearts. Therefore doth the Church pray in the Psalm: Psal. 68 28. Establish O God that which thou hast wrought in us. And the Apostle, after he hath given thanks unto God for the Thessalonians effectual calling, he prays to GOD, That he who had given them this good hope through grace, would also establish them in every word and good work. Therefore is it that our God, for stablishing us in faith, & in the assurance of our Adoption, seals us by the holy spirit of promise. This is manifest out of the former place to the Ephes. where he saith, That after they believed, they were sealed with the holy spirit of promise. This same doth the Apostle to the Gallat. confirm, when he showeth that Christ was sent to this end, Gal. 4. 6. to redeem us: That we might receive the Adoption of the sons: and then he addeth, and because ye are sons, GOD hath sent forth the spirit of his son into your hearts, that crieth Abba, Father. And that this sealing of us, by sending forth the spirit of Adoption in our hearts, is the mean whereby God establisheth us, it is manifest by the Apostle to the Corinthians. 2 Cor. 1. 21. For when first he hath showed, that it is God which establisheth, saying, It is God which establisheth us with you in Christ: then addeth he the mean whereby God did 'stablish them, saying: and hath anointed us, who hath also sealed us, and hath given the earnest of the spirit in our hearts. Which three sayings are all one thing in substance. Therefore doth john, from this anointing, confirm and assure these to whom he did write, against the fearing to fall away: but (saith he) The anointing which ye received of him, 1 joh. 2. 27. dwelleth in you: and as it taught you, ye 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 us the earnest of the spirit. And the same Apostle from this giving of us the spirit of liberty which crieth Abba Father, proveth us to be the sons of God in that eight chap. to the Romans. Rome 8. 15▪ 16. Whereby it is plain, that by these three, the self-same thing is meant: albeit diversly expressed: according to the three sorts of confirmation, the one by anointing, so were Kings, Priests and Prophets confirmed in their calling: the other by an earnest, which is a confirmation of the bargain, and of the payment of the full somme: Dan. 6. ●. and the last, by sealing, which in all writes, contracts, and obligations, is a confirmation of all therein contained and promised. according to which, amongst the Persians, whatsoever was sealed with the kings Ring, could not be changed nor revoked. Therefore, whomsoever God seals unto life, as his child: he is made most sure of eternal life. For this cause is it, that in the Revelation, Revel. 7. 3 God first will have his children sealed before the enemies can have power to execute their malice, Ma. 16. 18 and of these thus sealed, it is, that Christ saith, that the gates of hell shall not prevail against them. And that they shall never perish, neither shall any pluck them out of his hand. joh. 10. 28 Now, this same sending forth of the spirit of Adoption in our hearts, is our sealing. Therefore saith the Apost. to the Ephesians, ye were sealed with the holy spirit of promise. And this same is also our anointing, poured out upon us, as that oil on Aaron: joel 2. 28. therefore are we said to have this anointing from him which is holy, Act. 2. 17. and that it teacheth us, 1 joh. 2. 2. and that it is true, & not lying: according to that which is said by Christ of the spirit: I will pray the Father, Io. 14. & he will give you another comforter, that he may abide with you for ever, even the spirit of truth, 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 fruits of the spirit. So by the same spirit, as by oil, as by earnest, as by a seal, doth God 'stablish our hearts, in that which they do witness to us, touching our Adoption. And that doth the Apostle signify when he saith, Rom. 8. 16. the same spirit beareth witness with our spirits, that we are the sons of God. Mark then the order of Gods working. First he speaks the word of truth to the heart, and in speaking, writes it in the heart: hereupon the heart is made to believe that which it hath heard & received, from the spirit: and when it believes, it speaks, and the thing it speaks, is that same, which is engraven in it, by the spirit: to wit, that God is his God, and he his child. For never can the heart of a man speak one word of mercy to him, nor of Adoption, till the spirit of God have spoken first mercy to it. Now when the spirit of man hath spoken, and given testimony to him, of his election, he● the Lord for establishing the heart in this, and confirming man in the testimony of his heart, he addeth his spirit: and by the testimony thereof, seals this promise in the heart, and makes Adoption and eternal life, most certain and sure to the soul, that he dare be bold with the Apostle to say, Rom. 8. 33. Who shall lay any thing to my charge? who shall condemn me? who shall separate me from the love of Christ: I am persuaded that neither death nor life, nor anguish, etc. shall be able to separate me from the love of God which is in jesus Christ my Lord. And that we may yet more evidently see the necessity of this testimony of God's spirit: we are to consider that albeit our own hearts have in them a power to witness unto us what we are both by nature and by grace, yet the testimony of our hearts touching our estate by grace, is not so fully and confidently to be reposed upon and trusted, as the testimony thereof touching our estate by nature. For we may assuredly trust our hearts and consciences, Deut. 27. 21. when upon any guiltiness they condemn us, seeing he is cursed who abides not in every jo● of the Law to fulfil it: Gal. 3. 10. & he that transgresseth one commandment, jam. 2. 10. is guilty of all: but we are not always to give absolute credit to our consciences, when upon conceit of innocency they justify us. For although our consciences accuse us of nothing, yet thereby we are not justified, as is plain by the saying of the Apost. touching himself 1. Cor. 4. 4. the reason hereof is, because our consciences do not so clearly see our estate which is from God, neither can they of themselves so truly judge of it, as they may do of their estate by nature, when they are illuminate by God: for than they are made to know and clearly to see that in us there is no goodness, and therefore there is just reason why they should condemn us. And we are verily to believe our hearts upon this sight and knowledge condemning us. but on the other part, although we see the mind of God towards us in Christ, yet we can not so thoroughly apprehend his promises upon any sight we receive, that we dare trust our felicity absolutely to the testimony of our own hearts. First, because our hearts may be deceived, as is evident by scripture, that many shall be. Secondly, because we may mistake the working of God in us, and lay hold on a wrong ground. thirdly, because our hearts are more prone to speak good nor evil of ourselves, even when they have never so small occsion to do so, and when they have much more occasion to do the contrary. And lastly, because all men are liars, & only God is true, and therefore we must never give so much credit to our consciences, speaking good of us, as when they speak evil: specially when the question is of being the sons of God, or not: so that even when they witness that we are the sons of God, we are not to rest hereupon except God, who only knoweth whom he hath chosen, do by his spirit confirm the testimony of our spirit. For we may much more surely trust our hearts in that which is in ourselves and from ourselves, then in that which is neither from our selves nor in ourselves, but is the free gift of God in Christ. Therefore that we should not be deceived by our deceitful hearts, God secoundeth our own testimony touching his taking of us for his children, by his spirit, witnessing the same: even as by his own mouth confirming our adoption. For by the mouth of two or three witnesses shall every word be established. Thus I have shown you what is the spirits testimony, & in what manner he gives it, and how necessary it is. Now I come to that which you desired to know: that is, how we discern the testimony of the spirit which seals our Adoption from the testimony of our own spirit. For knowledge of this, First, let us consider, that there be three things, whereby we discern our Election and Adoption from the spirit of God. The first is his presence with us. The second is his work in us. The third is his voice unto us. Touching the first: the very presence of the spirit of Adoption, is a witness of our Adoption. For the spirit is the earnest of the inheritance of God, as we have shown before: therefore whosoever hath the spirit, the very having of him, is a sure testimony to that man, that he is the son of God: For he that hath the spirit of Christ, Rom. 8. 9 he is Christ's: as by the contrary, he that hath not the spirit of Christ, is not Christ's. Now the having of the spirit is discerned by the other two, that is, by the work, and by the voice: therefore those two are chiefly to be considered: first his work in us, which must go before his voice: I mean this voice which seals Adoption: For otherways his voice always goeth before his work: for it is by the word, that he worketh, all things in us. For understanding of this work and voice of the spirit which sealeth adoption, mark the words of the Apostle in that same eight chap. of the Rome, touching the spirit, Ye have not received (sayeth he) the spirit of bondage to fear again, Rom. 8. 15. but ye have received the spirit of Adoption, whereby we cry, Abba Father. here Adoption (under which is understood liberty) is opponed to bondage, as the effect of the spirit. Next, the voice following hereupon, is manifest in the words following: (whereby we cry, Abba, Father). Which cry, more plainly is said by the Apostle to the Galathians, to be the cry of the spirit, saying: and because ye are sons, Gal. 4. 6. God hath sent forth the spirit of his son in your hearts which crieth Abba, Father. And therefore is it that the Apostle to the Romans saith, that the same spirit beareth witness with our spirit, that we are the children of God. What then is this work of the spirit in us, that witnesseth Adoption? This special work, is, liberty, or freedom: accompanied ever with peace, boldness, confidence, and rejoicing. This is plain 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 liberty: and of the peace that accompanies this liberty, Eph. 2. 13. the Apostle speaks plainly to the Ephesians, where, after he hath shown, that by Christ we are delivered from the Law of commandments & hatred, that thereby did lie upon us, and hath spoken of the peace following thereupon, he proves this peace by these words: for through him we both have an entrance unto the Father by one spirit. Eph. 2. 18 Therefore the same Apostle to the Romans, sayeth, Rom. 5. 1. That being justified by faith, we have peace towards God. Of this boldness and confidence, the Apostle speaks to the Ephesians, saying: Eph. 3. 12 By whom we have boldness and access with confidence by faith in him. Therefore is it that the Apostle to the Romans, sayeth: That we have not received the spirit of bondage unto fear, but the spirit that is without fear, that is, of boldness and confidence. Touching rejoicing, the Apostle Peter speaketh, 1 Pet. 1. 8. saying: In whom believing, ye rejoice with joy unspeakable and glorious. The same also affirmeth the Apostle to the Rom. saying & we rejoice under the hope of the glory of God, Rom. 5. 2. neither so only, but we rejoice also in tribulations, and he adds the reason, because the love of God is shed abroad in our hearts by the holy ghost which is given unto us. This I call the special working of the spirit, for sealing our Adoption: because these effects cannot possibly be in us, except the spirit of adoption work them. and therefore whosoever hath them, he hath an undoubted testimony of his adoption, from the very spirit of adoption. For this liberty, and effects of it, are not the work of a man's own heart: but the work of God's spirit, in the heart: making it free, & causing it to rejoice, & making it confident towards God, that this may be clear, we have to consider the estate of man, first, in ignorance and blindness, before he knew either God, or himself. Secondly, his estate under the Law. And lastly, his estate under grace through the Gospel. In the two former cases, there is nothing in man's heart, but blindness, or the spirit of bondage, unto fear: yea even in the very elect, before they receive this spirit of Adoption and grace, by the Gospel. In man by nature, as he is borne, there is nothing but blindness, I say nothing, not that I exclude bondage: for in both the first two estates of man, blindness and bondage do accompany each other: but in the first estate, blindness so reigneth, that bondage is not perceyved nor felt. In the second, although blindness be so far taken away, as man see and feel his bondage: yet it is not so taken away, that it hide not from him his liberty and freedom. Therefore in the first he is the slave of blindness and darkness: because the power thereof is predominant in him: holding him in ignorance of God, of himself, of sin, and of true righteousness. Therefore doth the scripture say, Rom. 3. 11 There is none that understandeth, there is none that seeketh God. And the Apost. to the Ephesians, showing the natural estate of man, Eph. 2. 12. declareth that he is without Christ, an alien from the common wealth of Israel, a stranger from the covenant of promise, without hope, and without God in the world. And therefore speaking of the vain conversation of men natural, he showeth the causes of it to be this, because they have their understanding darkened, Ep. 4. 8. being strangers from the life of God, through the ignoranre that is in them. And most clearly in the fifth chapter, Cham 5. 8. for ye were once darkness, meaning by nature: and therefore they who are effectually called to grace, are in that same place said, to be light in the Lord. And by the Apostle Peter, 1. Pet. 2. 9 are said, to be called of God out of darkness to his marveylous light. 1. Thes. 5. 5. And to the Thessalonians, they that are called, are said, to be of the day and of the light. And they which are not called, are said, to be of the night, and of darkness. And the Apostle to the Colossians (willing to show the force of darkness in holding men in bondage) expresses their calling by GOD, in these words: Colos. 1. 13. who hath drawn us out under the power of darkness. So it is manifest, that in our estate natural, wherein (as saith the Apostle to the Galathians) we know not God. Gal. 4. 8. darkness hath power and dominion over us in such sort, that we have no liberty of mind, nor body, to serve God: the mind being kept in ignorance of God, of righteousness and of sin. And so consequently, man in this estate, is without fear. Not because he is not in danger, but because he seeth not his danger. Therefore also may he be secure, because he is senseless: but confident he can not be, because he hath no knowledge. It is true, men in this case are commonly most pert in sin, and bold in wickedness, against GOD: because they know neither him, nor themselves. And therefore, oft times, as foolish flies, they rush upon the candle: or blind horses do run against the wall: but bold and confident in him, they can not be, who knows him not in Christ. Therefore doth the Apostle declare that the cause why such men give themselves to wantonness, Eph. 4. 19 is, because they have no feeling. Now in the second estate, under the Law, we are further from liberty, and the remainant blessings of the spirit of Adoption. For albeit that some light arise in the heart, by the Law: as the knowledge of sin (conform to that of the Apostle, Rom. 7. 7 I knew not sin but by the Law) yet this light, doth only reveyle to man his bondage: but doth not remove nor remedy it: because that was impossible to the Law, in as much as it was weak because of the flesh, as saith the same Apostle. Rom. 8. 3. Therefore this light of the Law, although it be necessary, yet it is comfortless. For it shows first to man, Rom. 7. 14. that he is sold under sin, Gal. 3. 10. and that no good dwelleth in him. Rom. 7. 10. Hereupon, it reveiles unto him, that he is under the curse of God, and so that he is dead. Whereupon it comes to pass, that God therein is so terrible to man, that he cannot abide him, nor hear him, but is compelled to run from him: as is clear by the 12. chapt. of the Hebrues, verse 19 20. 21. compared with Exod. chapt. 20. verse 18. 19 20. 21. Thus our former blindness, is turned into bondage, and the fruit of blindness, that is security: is turned in the fruit of bondage, which is fear. Therefore the ministery of the Law, is called, the ministery of death and condemnation. 2 Cor. 3. And in the first act of Gods calling, the spirit that speaketh in the Law, and is given by the ministery of the Law, is called the spirit of bondage, unto fear. Because the sight and knowledge of ourselves, and of God, which the spirit gives us by the Law, Rom. 8. 15 works these effects. And therefore by that name is distinguished, from the spirit of Adoption, which is given by the Gospel. and this will the Apostle signify to the Galathians, when he (comparing the two Testaments to the two, by whom Abraham begot Ishmael & Isaac) doth show, Gal. 4. 24. that the one, which is from Mount Sinai, doth beget unto bondage. This being the estate of man, both by nature and by the Law: it is manifest, that these effects of the spirit, which witness adoption, are not in man, neither by nature, neither by the Law. But when the free spirit of the Lord cometh, then cometh liberty to the heart. And this spirit of the Lord (otherways called the spirit of promise) comes to us by the preaching of faith, and not of the works of the Law: as witnesseth the Apostle to the Galathians, Gal. 3. 2. and 14. and the history of the Acts of the Apostles. Act. 10. 44. Now then, when the man, (who first by nature, was under blindness: and next, by the Law, was under sin and death, kept in bondage and fear) finds himself, first delivered from that blindness and ignorance of mind: and next, from that bondage of sin and death: and so consequently from his fear, which was wrought in him by his bondage, then may he know, that the spirit of adoption, grace, and liberty, hath spoken to his heart, and hath taken possession of it: because he finds, that promise accomplished in him, whereof Zacharias speaketh, in the Gospel, according to Luke: to wit; that God would grant to us, that we being delivered out of the hands of our enemies, Luk. 1. 74 should serve him without fear, all the days of our life, in holiness and righteousness before him. For this was the end of Christ's death, sayeth the Apostle to the Hebrews, to wit, that he might deliver all them, Heb. 2. 15 who for fear of death, Heb. 2. 15 were all their life time subject to bondage. Thus therefore, the man, who can discern in his heart, which once was filled with the spirit of bondage unto fear, the joyful liberty of the sons of God: whereby he that was the bondman and servant of sin, by the Law, is now by the Gospel, made the free man of Christ, (the bands of iniquity being broken) and so freed, both from the guiltiness, and also from the power of sin: (being justified by faith in jesus Christ, and having grace, in the superabondance thereof; reigning through righteousness unto eternal life through jesus Christ our Lord: Rom. 5. 1. and 21. even in the soul, wherein sin in the abundance thereof, had reigned through unrighteousness unto death): this man I say, may easily discern, the spirit, witnessing his adoption, by this his liberty from the slavery of sin First in his justification, next in his sanctification: and so consequently from the fear of death following thereon. In place whereof, succeeds, a joy unspeakable & glorious: the heart justified, rejoicing in the hope of the glory of God. For this cause is it, Pet. 1. 8. that the Apostle Peter, willeth us by joining virtue to our faith, Rom. 5. 2. and to virtue knowledge, and to knowledge temperance, 2 Pet. 1. 10 etc. to make our calling and election sure. Because our sanctification (being the work of the spirit of adoption) is a sure seal of our election. And therefore doth the Apostle Peter give this reason of his threatening and rebuke against Simon Magus, to wit, that albeit he was baptized, yet the Apostle did see, that he was in the gale of bitterness, and in the band of iniquity: wherein, Simon being still captive, could have no assurance of adoption: albeit he had outwardly embraced the Gospel: and therefore is said, to have believed. And because this work, is the great work of Christ, in the elect, and chief end of his coming: Therefore doth the Prophet Esaie describe the work of his coming, and effect of the spirit of the Lord in him, in these words: Esa. 61. 1. The spirit of the Lord is upon me, the Lord hath anointed me, that I should preach the Gospel to the poor: that I should heal the broken hearted: that I should preach delivery to the captives, and receyvinge of sight to the blind: that I should set at liberty them that are bruised, and that I should preach the acceptable year of the Lord: to appoint unto them that mourn in Zion, and to give unto them beauty for ashes, the oil of joy for mourning, the garments of gladness for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord. Which prophesy, Christ showeth to be fulfilled by himself in the Gospel according to Luc. in the which it is manifest, that the work of the spirit, Luk. 4. 18. in preaching the Gospel, is, to work knowledge and liberty, in making us trees of righteousness, planted by God: and by liberty, to work joy and gladness, in place of mourning & heaviness. Therefore is it by good reason, that the Apostle forbids us, to let sin reign in our mortal bodies, Rom. 6. 12 that we should obey it in the lusts thereof: in respect we are made free from sin, in Christ: and are made the servants of God: having our fruit in holiness. And also biddeth us rejoice always in the Lord: Phil. 4. 4. for there is no condemnation to us, that are in Christ, Rom. 8. 1. 2. seeing we are freed from the law of sin and death, by the law of the spirit of life which is in Christ jesus. This is then that great effect of the spirit of Adoption, in our hearts, whereby, as by a most sure testimony, we discern, the spirit sealing our Adoption. Because this spirit of adoption, which is given us by the preaching of the Gospel, takes away, both these miseries: to wit, the blindness, wherein we are by nature, & next the bondage, revealed by the law, and fear caused thereby. Having thus spoken, of the work of the spirit, it followeth that we consider the voice of the spirit. This voice of the spirit, is of two sorts. The first is, when the spirit within us, speaketh to God for us. The second is, when the spirit in us, speaketh from God unto us. The voice of the spirit to God, is, when we by the spirit, call upon God as our Father. And this voice of the spirit, is not only an evidence that we have the spirit, but also a witness of our Adoption: making manifest unto us, that the spirit hath wrought in us, that work of liberty, whereof we have already spoken. Touching the first, it is manifest, in that, without the spirit, we can not pray unto God: as testifieth the Apostle to the Romans, Rom. 8. 26 saying: The spirit also helpeth our infirmities: for we know not what to pray as we caught: but the spirit itself, maketh request for us with sighs that can not be expressed. Conform to this also doth the same Apostle say in that same place, Rom. 8. 23 We also who have the first fruits of the spirit, even we do sigh in ourselves, waiting for the Adoption. And this is clearly confirmed by the words of the Prophet Zacharie: Zacha. 12. 10. In that day, sayeth the Lord, I will pour upon the house of David, and upon the inhabitanes of jerusalem, the spirit of grace and of compassion, and they shall look upon me whom they have parched, and they shall lament for him, etc. The verity of this point may be showed by the nature of prayer: in which first it is required, that it be made unto God. Secondly, that it be made in the Name of Christ. Thirdly, that it be made according to the will of God. Concerning the first, it cannot be without the spirit: because we have no entrance nor access to God in Christ, but by the spirit. This is manifest by the Apostle, saying: Eph. 2▪ 18. For through him, we both have access to the Father, by one spirit. Secondly, we can not pray in the Name of Christ, except we acknowledge God his Father, and in him our Father: which we can never do, except we be taught by the spirit. For (as saith the Apostle) The spirit beareth witness with our spirit, Rom. 8. 16. that we are the sons of God. Thirdly, no prayer can be made according to the will of God, but by the spirit: because, None knoweth the mind 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 hearts, knoweth what is the meaning of the spirit. For he maketh intercession for the Saints, according to the will of God. By all these it is plain, that none can pray which have not the spirit. For the babbling of hypocrites, is no prayer: seeing it proceeds not from the spirit. And this is to be understood of all manner of prayer. For all manner of prayer, be it confession, petition, supplication, or giving of thanks, must still be by the spirit. According to the saying of the Apostle. And pray always in all manner of prayer and supplication in the spirit. Ephe. 6. 18. Moreover, this voice of the spirit is the witness of our adoption: and of the work of our freedom in Christ. Which is evident by the Apostle, First, in that he sayeth, That by this spirit we cry Abba Father. And the same Apostle, to witness the same truth, sayeth in another place: Because ye are sons, God hath sent forth the spirit of his son into your hearts, Gal. 4. 6. crying Abba Father. Which cry of the spirit can not be in us, until first we be the sons of God: seeing this cry containeth in it, a plain profession of our Adoption, while the spirit in us, doth call upon God, as our Father: and maketh us call upon him, as our Father. Secondly, this is manifest by the description, which the Apostle setteth down, of the spirit, whereby we cry Abba Father: Rom. 8. 15 That it is not the spirit of bondage unto fear, but the spirit of adoption. Which by the contrary, may be understood, to comprehend freedom and liberty. According to the saying of of the Apostle, 2 Cor. 3. 17. Where the spirit of the Lord is, there is liberty For they who live in darkness, and in the bands of iniquity, not yet made partakers of the joyful liberty of the sons of God, can never with boldness approach to the throne of grace, to call upon GOD as their Father Hereupon it is that the Scriptures absolutely conclude, joel. 2. 32. That whosoever shall call upon the Name of the Lord shall be saved. Rom. 10. 13. Because no man can call upon God, until he believe, that God is his God, and he his son in Christ: according to the saying of the Apostle, Rom. 10. How shall they call upon him, in whom they have not believed? This showeth plainly, that the spirits cry, or our calling upon God by the spirit, as out Father, is a sure testimony of our Adoption, and seal of our effectual calling. Therefore, under the calling upon the Name of the Lord, is oft set down, the true and infallible description of God's children: as namely, to the Corinthians, Unto the Church of GOD which is at Corinth, 1. Cor. 1. 2 with all that call upon the Name of the Lord JESUS Christ in every place. And the same Apostle showeth, that the foundation of God which remaineth sure (that is, the election of God) hath this seal, Let every one that calleth upon the Name of the Lord, 2. Tim. 2. ●. 19 depart from iniquity. Declaring plainly, that to call upon the Name of the Lord, is as much as to be one of God's elect children: which in that same place is made manifest, 2. Tim. 2. 22. by this other sentence, Follow after righteousness faith, love and peace with them that call upon the Name of the Lord with pure hearts. Thus we are to take our calling or crying on the Name of the Lord, with boldness, in that confidence, and assruance which faith bringeth, for a sure testimony of the spirit of Adoption, possessing our hearts, and so of our Adoption. The other voice of the spirit, to wit, when the spirit speaketh from God to us, is likewise a most solid, firm, and infallible testimony of our Adoption. And this sort of voice, is that whereof the Prophet speaketh, Esay. 30. 21. And thine ear shall hear the voice of one behind thee, saying: This is the way, etc. Of the same doth the Lord speak in another place, saying: I will allure her and bring her in the wilderness, Hos. 2. 14 and speak kindly unto her. Which places, are not only to be referred, to the Lords speaking to his Church, in the external ministery of his word: but are specially to be understood, of the inward working of God in the heart, by his spirit. Of which sort of voice David speaketh, when he sayeth to the Lord, Psal. 51. 8. Let me hear joy and gladness, that the bones which thou hast broken, may rejoice. And this sort of voice is three fold, for it consisteth either in Gods teaching, or in his confirming of that which he teacheth: or then in his comforting of his children in their afflictions. Of the first, that is his teaching voice, we have spoken before. For God by his spirit, speaks to us, when inwardly he openeth our hearts, and maketh us hear his word of grace, and to understand it, & to receive it. Of this work Christ speaketh, when he sayeth: Io. 14. 26. But the Comforter which is the holy spirit, whom the Father will send in my Name, he shall teach you all things. Secondly, God is said to speak unto us, by his spirit, when he confirmeth to us, the thing which he hath spoken: and of this we have also spoken in general. And of this kind of voice speaketh the Apostle in that place to the Romans, Rom. 8. 15. saying: The same spirit heareth witness with our spirit, that we are the sons of God. Of this confirmation, the same Apostle, speaketh to the Corinht. when he saith, 1. Cor. 1. 6 As the testimony of jesus Christ was confirmed in you. Which words show the clear evidence of that two fold testimony of the spirit, whereof we did speak before: The one, when God writeth his word in our hearts: which here is understood by the testimony of Christ. The other, when he seals that which he hath spoken, and in speaking hath written in our hearts: and that is here understood, by the confirming of the testimony of jesus in us. And for this work of confirmation, the spirit is called the earnest & seal of God And as God by his spirit sealeth and confirmeth all the promises in Christ, and also all what he himself hath wrought in us according to the promise. So among other things, he specially confirmeth our Adoption, when the spirit beareth witness to us, that we are the sons of God. After that first he hath effectually called us by teaching us and working faith in our hearts, and also hath made our hearts (now believing) speak to us that we are sons. Thirdly, God is said to speak unto us by his spirit, when he comforted us in our troubles: removing by his spirit, the anguish and grief of our hearts, & restoring us to our wont joys in him again. Of which voice of the spirit, David speaketh when he prayeth, Make me hear joy and gladness. Psal. 51. 8. 12. And again, Restore me to the joy of thy salvation, and establish me with thy free spirit. For this work the spirit is called the Comforter. Now we come to the last point: which is the principal thing which ye demand: and that is, How we shall discern this Testimony of the Lords spirit, from the testimony of our own spirit. And this is to be done, either in the time of peace, or trouble: although it is more difficile in prosperity, to distinguish them. There is two voices of the spirit, as we have said, which both witness our Adoption. The first, when the spirit in us, speaks to God. This testimony of the spirit, is discerned three ways: The first thing whereby we discern, it is the great heaviness of heart and sorrow which the conscience of sin breedeth in us, when (as saith the Prophet) God having poured upon us the spirit of grace and compassion, We look upon him whom we have pierced, Zach. 12. 10. and lament for him, as men mourn for their only begotten son: and are sorry for him, as men are for their first begotten child. Of this nature was the mourning of Peter, after his denial, when (as sayeth the holy scripture) he went out, and weeped bitterly: and because this is a sure ●oken of saving grace, therefore they that mourn are counted blessed. This mourning hath always joined with it an hunger & thirst for righteousness. For there can be no true mourning for sin, where there is no desire of righteousness. And because this is the proper effect of the spirit of grace in all and every one of those who receive him. Therefore doth the Lord by his Prophet declare what shall be the work of the spirit of grace and compassion in that day when God shall pour him out upon his children, saying: Math. 26. 75. Then shall there be great mourning at jerusalem: like as the lamentation of Adadrimmon in the valley of Megiddon, Math. 5. 4. etc. In which place mourning is attributed to every family, Zach. 12. 11. to every state, and every person, and that apart by themselves, to show that it is a common effect wrought by the spirit in all God's children, & that unfeignedly. The second thing whereby we discern this testimony of the spirit, is the earnest longing with vehement groans and sighs in ourselves for to be with Christ. Of this voice of the spirit the Apostle speaketh, when he sayeth, We also who have the first fruit of the spirit, Rom. 8. 23 even we sigh in ourselves, waiting for the adoption. And in an other place to the same effect he sayeth, That we sigh, desiring to be clothed upon with our house which is from heaven. 2. Cor. 5. 2 For certainly, the natural disposition of a man, can never bring forth this strong desire of heaven, neither yet could the renewed heart, being yet burdened with infirmity and love of this life, have so strong a desire of removing from it, of itself, if the spirit did not work it: and therefore the Apostle attributes these sighs for righteousness & heaven, to the spirit: and doth show us, that the spirit (in these cries and sighs) helpeth our infirmities. Rom. 8. 26 Thirdly, this testimony of the spirit is discerned, by the confident requests and petitions it maketh to God in us, in the full assurance of faith, without doubting: when with boldness, we draw near unto the Throne of grace, crying upon God, Phil. 4. 6. Abba Father: and in all things making our petitions manifest to God, as sayeth the Apostle. For this confident boldness of the heart, towards God, still accompanied with reverence and fear, cannot be in the heart, except the spirit did work it. For the boldness of a blind heart, wanteth both assurance of God's love, and reverence of his majesty. But leaving this, we come to the discerning of the other voice, which more properly is called the testimony of the spirit: specially in that place to the Romans. And that is, when God in us, speaketh by his spirit unto us. This testimony is to be discerned, from the testimony of our heart, three manner of ways. First, in our first beleevinge. Secondly, after we have believed. Thirdly, in the eclipses of our faith, and in our troubles. In our first believing, we may discern the testimony of God's spirit, from our own, touching our Adoption: because our first believing, is ever by the testimony of the spirit, and not by the testimony of our own heart. For our heart can never bear witness to us, that we are the sons of God, until first our hearts have believed, that we are his sons. and this our hearts can not do, except the spirit, have first wrought this faith, by the word, in our hearts. Therefore, my first belief and assurace of my Adoption, is always the testimony of the spirit of God, and my own hearts testimony, must still follow upon this: so that in man's heart, the voice that maketh it first conceive God's love, and believe it, is the spirits testimony: which, when the heart of man hath received, than it speaketh. For till it believe, it can not speak: according as it is written: Psal. 116. 10. I have believed, and therefore I have spoken. 2. Cor. 4. 13. Thus then is this testimony first discerned: when I discern, the voice of the spirit, which I believe, from the voice of my spirit, now beleving, and bearing witness to me, of that, which first, the spirit of God did witness to it. secondly, after we have believed, we may also discern the testimony of God's spirit, from the testimony of our own spirit, by a plain contrary order. For in the former, the spirits testimony did go before, the testimony of our spirit: but here, it followeth after it: and is the confirmation of it. So that, when after we have believed the spirit, speaking the word unto us, and after that believing, we have spoken with our own spirit: if then we hear a new voice, confirming that which we believed, and which our spirit did speak: that confirming, sealing, and stablishing voice, is the testimony of God's spirit. Thus we must learn to discern, betwixt our believing, and the confirmation of our belief: and so shall we know, the testimony of God's spirit, from the testimony of our own spirit. Therefore still the holy Scriptures of God, distinguish betwixt the work of God, in making us receive the testimony of his spirit, and his work, in confirming in us, that testimony now received. And also teacheth us, to know the testimony of our own spirit (which cometh in betwixt these two) to be different, from them both. according to this working of God, the Saints pray, Establish O God, Psal. 68 28. that which thou hast wrought in us. To speak more plainly of this point, there is a three fold voice in the heart that hath the testimony of jesus confirmed in it. The first is the voice of God by his spirit in the word speaking unto our hearts, and persuading them to believe that the promise belongeth unto us. The second voice is the voice of our hearts receiving the word whereby it speaketh that which the spirit hath persuaded, and this in effect is nothing but the very faith of the heart now actually working in us. Whereas the first was the work of the spirit working this faith in us: 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 second, our own hearts speaketh in us. The third voice is the voice of God's spirit following the voice of our hearts ratifying it: and this is nothing else but the confirmation of our faith. So we may see that the Lord performeth two works in us for our comfort: the first is, the working of faith & belief: the other is the confirmation of the faith, which he himself did work. But before his last work, our hearts having faith wrought in them, do work by it, or we with our hearts work: and this is nothing but believing with the heart, or the hearts beleevinge. Whereupon followeth the sealing of us in that which it believeth, that is, in the testimony which the believing heart giveth of him in whom it is. thirdly, we discern this testimony of the spirit, in our trouble: when we find any comfort, or peace wrought in our hearts, when they are troubled: or any joy, upon the assurance of God's love. If we find a quiet calmness of mind, with patience, meekness, and rejoicing in tribulation, upon any sight or knowledge of our Adoption: all these are the undoubted testimonies of the spirit: who shedding abroad the love of God in our hearts, maketh us to rejoice in affliction: as the Apost. speaketh of the Hebrues, Heb. 10. and ye suffered with gladness the spoiling of your goods, knowing in yourselves that ye have in heaven a better, and an enduring substance. And touching the Apostles, Act. 5. 41. it is said, They departed rejoicing that they were counted worthy to suffer for his Name. That this joy, is the work of the spirit, upon the testimony of God's love, is manifest by the Apost. to the Romans, where showing the cause, why we rejoice in afflictions, saith, Because of the love of God which is shed abroad in our hearts, by the holy spirit which is given us. According to this ground it is, that the Saints are brought in, waiting what God will speak to them in trouble: as namely in the Psalm 85. vers. 8. I will hearken what the Lord will say, concerning me: for he shall speak peace unto his people, and to his saints. And the Prophet Habacuk in like manner is brought in saying thus: I will stand upon my watch, and set me upon the Tower, and will look and see what he will say unto me. Thus when God speaketh peace to the Saints in affliction, and quieteth their thoughts, and maketh them hear joy and gladness, that is the testimony of the spirit of the Lord, who is our only 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 satisfy us with thy mercy, so shall we rejoice and be glad all our days, Psal. 90. 14. 15. comfort us again, etc. We may hold it for a most certain truth, that our patient enduring of grievous trials joyfully, the constant peace of God in our hearts, in the time when we endure the enmity of the world: the consolations, wherewith we are comforted, in all our afflictions, are undoubted testimonies of our Adoption, proceeding all from God's spirit. But all this is most clearly discerned, when the testimony of God's spirit, and the testimony of our spirit, are separate the one from the other: & when they are found to speak one against the other: and to give two contrary testimonies. For while these two go together, and are not severed or disagreeing: it is oft times hard to discern the one from the other. But if we can find them separate, so that the one fail us, and the other uphold us, then may they clearly be discerned. And this cometh to pass, either when God upon the carnal presumption of our hearts, suffereth us to fall in some dangerous trial. or then, when God himself seemeth to become our enemy: so that the heart hath to wrestle with GOD himself, under the sense of his wrath, all former feeling of his mercy then ceasing. Of the first, we have example in Peter, whose heart said unto him, that no danger could make him forsake Christ the Lord, to make him know, that this was not the testimony of God's spirit: but a carnal confidence of his own heart, suffered him to be tried, and in the trial to fall: and so to find, it was but his own carnal heart, that did bear witness to him. God oft times for this cause trieth his own children: to make them discern, betwixt the confidence and assurance which their own hearts giveth them, and that confidence and comfort which the spirit of God worketh in them: that they may not trust in themselves, or in their own hearts, but in the living God. This the Apostle witnesseth to the Corinthians, saying: 2 Cor. 1. 9 He maekth us to receive the sentence of death in ourselves, because we should not trust in ourselves but in God which raiseth the dead. Of the second, we have example in David and job. And this discerning of the spirits testimony is two fold, one is by the voice of the spirit in us, unto God, when our hearts speak the contrary. The other is, by the voice of the spirit unto us, when our own hearts saith otherways. Of the first David is an example: who in his prosperity said, he should never be moved: Psal. 31. 2. Yet when God did hide his face, his heart failed him: and he said in his haste, I am cast out of thy sight. and yet he presently addeth these words: nevertheless thou heardest the voice of my prayer. here we may perceive David's own heart, saying, he was cast out of God's sight: but yet the spirit of GOD, maketh request unto God for him, and maketh him pray to God in faith, as not rejected of God: and the Lord did hear him. This himself showeth plainly, in an other place, Psal. 116. 10. when he sayeth: I believed, and therefore I spoke: but I was sore troubled, I said in my haste, All men are liars. At this time, David compassed with the snares of death, & holden by the griefs of the grave, finding trouble and heaviness, declares the estate of his own heart: that it said, that all men are liars: and therefore he gathers this conclusion, that albeit his own heart did say, that Gods promise should not be accomplished: yet doubtless he behoved to have faith: because he prayed. For except he had believed, he had not spoken. And what can be more clear, to let us see, God's spirit bearing witness, that God hath not forsaken us, when our own hearts say the contrary. Then when by witnessing this, the spirit causeth us, against the distrust of our own hearts, to pray to God: even above hope, yet under hope, trusting in the Lord, as did Abraham. If we examine ourselves, what hath been the estate of our hearts, in the like (or at least in our greatest temptations) we shall find, that many times, when our hearts hath spoken no comfort unto us: yet the spirit of God, hath drawn sighs and cries to God, out of our hearts: which also our God hath heard most graciously. These cries are testimonies of the spirit, witnessing to us, that we are the sons of God: when as they proceed from us, our hearts saying the contrary. Of the second kind of the spirits voice, in speaking from God unto us: we have likewise example in David, when his own heart said unto God, Psal. 42. Why hast thou forgotten me? Behold an other voice speaking unto his heart in that same time, Why art thou vexed O my soul, and why art thou so disquieted within me? O put thy trust in God, for I will yet give him thanks, he is my help and my God. here the heart speaking no comfort, but being wholly discouraged, and cast down: the spirit of God in that same heart, speaketh to the heart, and comforteth it, with this, that God was his God. Now, that these consolations are the work and testimony of God's spirit, it appeareth by that reason, which David giveth, when he boasteth in strong confidence, that although he should walk through the valley of the shadow of death, yet would he fear none evil, saying: Psal. 23. For thou art with me, thy rod and thy staff they comfort me. By these words declaring, that the experience he had of the comfort, which Gods spirit did minister unto him, in his most desperate troubles passed, even then when his own spirit did fail him, was the ground of all his confidence against all future trials. We have an example also of this in job. Who when his own heart reasoned, that God had hid his face from him, and taken him for his enemy: yet he saith, Although he slay me, yet will I trust in him, he shallbe my salvation. here two different speeces in one heart: the one from the spirit of job: the other from the spirit of the Lord in job. The one, persuading that God was his salvation, when the other said, God had hid his face from him. Thus if we would clearly discern, the testimony of God's spirit, from the testimony of our own spirit, let us behold our selves, when God trieth us, rather than when he maketh our mountain to stand strong. or when he doth wrestle with us himself, as he did with jacob: and in seeming to fight against us, yet doth sustain us, by his own strength in us, when our strength faileth us. Thus I have as distinctly as I could, and therefore somewhat more largely, than an epistle perhaps requireth, given you such satisfaction to your question, as it hath pleased the Lord to grant me light. If you find 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 supply it by his own spirit: or by that sufficiency of grace, which he hath given unto others his servants, whom he shall raise up to write more fully of this matter: for the edification of his Saints, in this and all other things, I pray the Lord to give you and us all, his everlasting peace through Christ JESUS our Saviour, reveyling more and more the mystery of godliness in your hearts, and making you abound in all knowledge with faith, feeling, and joy of the holy Ghost. The grace of the Lord JESUS be with you, and all the Brethren, AMEN. Io. Forbes.