(3.) Again, to what use else is the sacrament, if it be not to make known to a man the forgiveness of sins ? for that same giving to every particular man with the intent of it, to remember me, as Christ speaks, that which Christ did, as the end of it, that he died for sinners, and died for those particular sinners to whom he ofiereth himself, to whom he is given in the sacrament. All this is but to bring the knowledge and application of this forgiveness of sins to my own self.
(4.) Again, other of God's servants have known the forgiveness of their sins, that their sins have been forgiven, why may not we also ? Doth the Spirit of God work diversely in the saints ? did he work one way in David and another way in us ? did he work one way in Paul and another way in us ? It will appear otherwise : Ps. xxxii. 5, ' I said, 1 will confess against myself my sins,' saith David ; ' and thou forgavest the iniquity of my sin.' David knew it was forgiven.
Ay, may some man say, David did it by some extraordinary revelation.
No, saith he ; ' for this shall every one that is godly seek to thee,' &c. For this shall 'every man;' it is every man's case as well as mine, and they shall seek it the same way that I have done, that they may obtain the
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same mercy that I have found. And so the apostle Paul saith, I was a persecutor, and a blasphemer, and an oppressor, but I was received to mercy ; ' Paul knew he was received to mercy.
Ay, but Paul might know it by some extraordinary revelation.
Nay, saith the apostle for the comfort of those that shall believe here- after to eternal life, ' God hath shewed on me all long-sufiering and patience for the comfort of those that hereafter shall believe to eternal life.' This mercy manifested to Paul was for the comfort of others of God's ser- vants that should afterward believe to eternal life. So it is not a thing impossible.
II. Again, secondly, when we persuade you to the knowledge of the forgiveness of your sins, we persuade you to a th'mfj that is as projitahle as possible ; as it is possible to be had, so it is profitable, useful, and neces- sary for us. When a man will come and ask any mercy at God's hands, how shall he lay a foundation now of hope and faith, that he may speed with God in obtaining it, but in this first, that his sins are forgiven ? And therefore it was even David's course, whensoever he came to beg any great mercy at the hands of God, he begins with this confession of sins, to beg pardon for sins. So, Dan. ix. 4, when he comes to beg a mercy for the whole church at the time in those times of sorrow, what course doth he take ? First, he confesseth the sins of the church, he begs forgiveness of the sins of the church, as the great hindrances of mercy to the church. And therefore here is the thing, if a man would beg any good thing at the hands of God, begin here first, remove that which hinders. Till sin be done away, there will be hindrsinces of all our prayers. Every prayer is lost, whatsoever petition a man puts up, he shall never speed and obtain it till his sins be pardoned. Consider in the time of our Saviour Christ, whensoever he would bestow any special mercy upon men, — many came to him in several cases with several diseases, — the first speech of Christ is, ' Thy sins are forgiven; ' when he healed their bodies and other particulars, or cast out devils, &c., it went along with this still, ' Thy sins are forgiven thee.' And therefore, of all things, it is most necessary that we may know how to speed in prayer, that we may know what right we have to come before God, and to make our requests known, that we know that our sins are forgiven and pardoned.
Quest. But how may I know that ? Now I come to the main question, how a man may know that his sins are forgiven in particular.
Ans. I answer, It is known by the testimony of the Spirit. That which they stand so much upon, which is extraordinary revelation, it is not need- ful for this business ; but yet a revelation from the Spirit is needful, and therefore it is called 'the Spirit of revelation,' Eph. i. 17; that is, tho Spirit reveals to a man the things that are given him of God; and the apostle proves strongly that any believer may know the rich privileges of the new covenant, because any believer hath the Spirit; as, 1 Cor. ii. 9, &c., * The things,' saith he, ' that eye hath not seen, that ear hath not heard, nor hath entered into the heart of man, are they that God hath laid up for those that love him.' What things are these? They are things that are laid up in heaven, though that be not denied; but the chief thing, the meaning there is, the great privileges that we have in the gospel, which God hath prepared for those that love him, and are laid up in the gospel ; as in a rich treasury, there they lie ; and therefore the promises are called 'precious promises,' because they contain these jewels and pearls, and these spiritual riches of a Christian in them. It is a rich cabinet that