dwell in you But without Christ without Vnion with Christ there is no Salvation sor Man therefore it follows by necessary consequence That he that hath the Spirit of Christ dwelling in him according to the meaning of the Apostle in this text hath undoubtedly Union with Christ. Here note That the first and radicall Union between Christ and his Members is by conjunction This Union by Conjunction is a true and reall uniting of our persons bodies and souls to the Person of Christ God and Man To the Person of Christ as our Mediator And it is then effected when the Lord is joyned to the Soul and the Soul to the Lord so as they are made truly one This Union between Christ and his Members is made by the Spirit of God whose office it is to joyn Christ and his Members together it is the Spirit immediately on Christs part but the Spirit mediately on our part that makes this Union Christ by an actuall habitation of his Spirit in his Elect really joyns himself unto them and becoms truly one with them Christ by his Spirit works unfeigned faith in the hearts of his elect by which they habitually abide in him joyn themselves unto him and become truly one with him Christ and his Members thus joyned together are one by Conjunction To get assurance of thy Union with Christ then thou must of necessity begin here viz. with a diligent search whether thou art indued with the Spirit of Christ yea or nay and in searching after this take notice That the Spirit of God is said to be given Either Essentially or Virtually Essentially unto Christ onely virtually unto us So as when the Scripture speaks of giving the holy Spirit of God to man of the receiving of the Spirit by Man and of the dwelling of the holy Spirit in man In these texts and the like we are not to understand the essence of that Person in Trinity But the vertue efficacy and operation of that Person Secondly Note that the Spirit of God is virtually given unto man either as a qualifier only or as a sanctifier As a restrainer or as a renewer and that reception of the Spirit and dwelling of the Spirit which the Scripture makes an Argument of ouâ— Union with Christ is not that common efficacy and dwelling of the Spirit whereby he is a restrainer and qualifier onely But that speciall Efficacy and Virtue of the holy Spirit of God whereby he becometh a renewer and sanctifier of us To get assurance of the Union with Christ then thou must diligently and seriously examine thy self touching the spirituall virtue efficacy and operation of the holy Spirit of God in thy Soul manifested in and by those speciall graces which the holy Spirit of God works in the hearts of the Elect and of them onely thence called by Divines for distinction sake saâ—ctâ—fying or renewing grace The Spirit of God as a sanctifier the world cannot receive as the Language of Christ intimates Ioh 14.17 Sanctifying or renewing grace Christ bestows upon his Spouse onely it is his love-token to her in her military life though Christ be liberall in bestowing gifts upon all sorts of people yet he keeps these Jewels for his Spouse and bestows them on her onely on whom he bestows himself well may they therefore serve to demonstrate our Union with Christ and the habitation of his â—pirit in us after a speciall manner wheresoever they are bestowed hence it is that this gâ—ace and glory are coupled together Psal. 84 11. Amongst those speciall graces which demonstrâ—â—â— the holy Spirits saving habitation in â—s the first which I will here speak of is Faith to wiâ— justifying Faith We having the â—ame Spirit of Faith we also believe saith the Apostle 2 Cor. 4.13 Hence it is evident that whosoever is indued with the holy Spirit of God savingly beleives he beleives with a justifying faith For as much as the Spirit works this true justifying faith in all those in whom he dwelleth savingly Therefore if thou wouldest get a true testimony of the holy Spirits dwelling in thee after a speciall and saving manner thou must diligently try and examine thy self whether thou hast this grace of faith true justifying faith wrought in thee or not If thou hast this grace of justifying faith thou hast that which is an infallible Character and a reall testimony of the holy Spirits saving habitation and operation in thee of thy Union with Christ and eternal salvation by him as the Apostle intimates 1 Iohn 5.10 where he saith he that believeth in the Son of God hath the witnesse in himself The truth of this assertion will more clearly and fully appear by that which follows This faith is a speciall work of the Spirit of God in man as appears by the language of the Apostle Eph. 1.19 20. Where the Apostle speaks of it as a work of Gods Almighty Power No less then that which he wrought in Christ when he raised him from the dead and set him at his own right hand in Glory And in that it accompanieth predestination and is a grace proper and peculiar unto the elect as appears by 2 Thes. 2.13 compared with Tit. 1.1 He that with this saith beleiveth in Christ eateth the Flesh of Christ and drinketh his Blood and Christ saith He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him John 6.56 And hath he not then Union with Christ surely yes for he lives in Christ and Christ in him Really Spiritually he is one with Christ and Christ with him Of this faith Christ affirmeth that it is accompanied with salvation Iohn 3.36 He that believeth on the Son hath Everlasting life and John 6.54 He saith wheso eateth my Flesh and drinketh my Blood hath Eternall Life He that believâ—th on me hath Everlasting Life Joh. 6.47 This faith is called an evidence Heb. 11.1 the evidence of things not seen And true it is that this faith alwayes is an evidence though it do not alwayes give evidence to the subject in which it is beleeve and be saved are coupled together Luk. 8.12 Finally unto this faith is annexed in Scripture many special and absolute promises of salvation the Scripture faith that whosoever beleiveth in Christ shall not be ashamed Rom. 10.11 Beleive in the Lord Iâ—sus Christ and thou shalt be saved Act. 1â— 31 Christ saith He that believeth in me though he were dead yet shall he live Joh. 11.25 He that liveth and believeth in me shall never die ver 26. He shall never dye eternally He that eateth me shall live by me He that eateth of this bread shall live for ever Joh. 6.57 58. Verily verily I say unto you He that heareth my word and beleiveth in him that sent me shall not come into condemnation but is passed from death unto life Joh. 5.24 By all which it is evident that justifying faith for of that these texts speak is a sure earnest of our
work to make breaches in this wall that he may get in and destroy this flower he deviseth wayes to divide mens judgments to the end he may destroy this affection of Love out of their hearts if he prevaile not this way then he will raise up jealousies to destroy Love and Charity yea sometimes render the best of graces the worst of vices and as in tempting a Carnal man he sometimes stiles lust Love so in tempting a spiritual man he somtimes stiles sincere Love lust and by these wiles makes a breach on Charity to the end he may get into the garden of God and root up this sweet grace of Love Seeing then that this grace of sincere Love to God and man is a speciall work of the holy Spirit of God and a grace that he worketh in all those in whom he dwels savingly to get a true testimony of the holy Spirits saving habitation in thee thou must diligently examine thy self touching thy Love to God and touching thy Love to man 1. Examine thy Love to God see whether that be sound and sincere yea or nay 2. Examine thy Love to Man and see whether that be such as the Scripture makes a note of the holy Spirits saving habitation in us yea or nay But how shall I know whether my Love to God be sound and sincere yea or nay By Considering 1. What sincere Love to God is And 2. what the properties and effects of it are Sincere Love to God is a spirituall affection causing a man to prize God more and obey him rather then any thing in the world besides The properties and effects of sincere Love to God are these 1. Sincere Love to God is seated in the heart in the midst of the heart and it carryeth the whole heart and soul to God in obedience as well as the whole outward man That sincere love to God is seated in the heart in the midst of the heart and carries the whole heart to God will appear thus That which God in his Word requires and commands that true grace doth in its measure and in a Gospel way give unto him But God in his Word requires that we should Love him with the heart with the whole heart and soul and Therefore this Command doth sufficiently intimate this truth to wit That sincere Love to God is seated in the heart and carries the whole heart to God c. Here note 1 By the whole heart is meant every faculty of the soul the whole inner man the heart wholly sincerely so as it is not divided between God and the world between God and sinne between God and Satan as the hearts of all Hypocrites are but is downright and wholy for God 2. My whole heart may then be said to be carried to God when I cleave to him in affection more then to any thing besides account him my chiefest happiness from a due consideration of his perfection rejoyce in him above all things feare his displeasure more then all persons or things depend upon him for all things and aime at his glory principally in all things Secondly sincere Love to God is fastened upon God principally for that Divine excellency and spirituall beauty which is in him and which he doth communicate unto his People Because of the savour of thy good Oyntments thy name is as Oyntment poured forth therefore the Virgins love thee saith the Text Cant. 1.3 Spirituals and not temporals as this Text shews are the principall attractives of a sincere and virgin-Love to Christ. 3. Sincere Love to God is not guided by sense but by faith as the language of the Apostle intimates therefore saith the Apostle Whom having not seen we Love whom having not seen with Corporall eye nor invisible favours you still cleave to in affection This is further evidenced in holy Iob who continued to love God and obey him even when he could not see one glimpse of his countenance neither within him nor without him as appears by Iob 23.8 9 10 11. verses And this plainly shews That his Love was guided by faith and not by sense as it is the property of sincere Love to be 4. Sincere Love to God is a very strong Love Love is strong as death Cant. 8.6 Sincere Love to God will make a man to resolve â—â—augre all opposition to obey unto the death it will constrain a man to do or suffer any thing that God shall see good to impose upon him for tryall-sake without repining in toung or in heart against God it will make a man serve God with all his might therefore saith the Apostle The Love of Christ constraineth us It beareth all things it endureth all â—â—ings 5. Sincere Love to God is an indearing affection it indears Christ unto a man above all things in the world besides so as he will willingly part with all things else rather then Christ Christ in his Merit Christ in his Spirit Christ in his Ordinances and in his Ministers and People is deare unto a sincere lover of Christ above all things here below This is lively set forth unto us in the Parable of the merchant man Mat. 13.44 45 46. He left all for the Pearl the Pearl was dear unto him and he was in Love with it hence it was that he slighted all in comparison of it That Love is an indearing affection is further evident by the language of the Spouse in Love with Christ Cant. 5.10 He is the chiefest of ten thousand saith she meaning of all and likewise by the practise of the Saints which have sincerely loved Christ they have willingly parted with their fine cloathing for his sake and worn sheep-skins and goats-skins they have parted with fine dwellings and lyen in dens and caves they have parted with all even to their precious lives Nay these also they have willingly laid down for his sake in the cruellest way that bloody persecutors could invent refusing base deliverance to advance the honour of Christ when he called them forth to suffer as appears Heb. 11. their Love to Christ did indeare Christ to them above all things Here Note 1. That sincere Love to Christ is strong in all but not in all according unto the same equal degrees it indears Christ unto all that have it above all things But makes not all to declare it with the like forwardness and courage nor to declare it at all times alike as many instances in Scripture shew According to the measure of our faith so is our Love if a man beleeve only as a bruised reed as a weakling in Christ his Love will only smoak as flax towards Christ but if he be strong in faith his Love will flame it will declare it self with much zeale and fervour of spirit 2. That that Love to Christ which preferrs any one thing whatsoever before Christ or subjoyns any one thing in the world coequal with Christ is no sound sincere Love neither is it
scandall or contempt of the Churches lawfull constitutions and censures or in case he cause divisions or offences in the Church contrary to the Doctrine of the holy Scriptures mourns for his brother and praies for him in such cases Labours to restore his brother in the spirit of meekness when overtaken in any fault and returns to him when he turns to the Lord. Forgives him and comforts him and confirms his Love towards him He forgives his brother his trespasses from his heart as often as he offendeth and repenteth freely as Christ forgave us For Christ's sake and as God hath forgiven us All these qualifications the Scripture cals for in my Love towards my Brother as these quotations in the Margin do manifest Therefore that Love towards man which is congruous to the holy Scripture must needs have these qualifications in it ergo But here the soul conscious to its own wants and failings will be ready to reply as the Disciples did to Christ when he told them how hard a matter it was for a rich man to enter into the Kingdom of Heaven who then can be saved said the Disciples so the soul will be ready to say here if all this be in that Love which is congruous to the rule of God who then can say his Love is congruous to the rule of God surely none for in much of this we faile all He that truly wills desires and indeavours to do all this that Christ may have the honour of it doth it in a Gospel-sense and in Gods acceptation who accepts the will for the deed where ability is wanting this must be granted otherwise no Child of Adam could conclude on the affirmative Now for other appearances of Love they are these What a man Loves he prizes accordingly What a man loves he delights in accordingly What a man Loves he desires to enjoy what a man loves he cannot hear reproached reviled and spoken against but with grief of heart This needs no proving every ones experience will testifie the truth of it Wouldest thou know whether thy Love to God and thy Love to man be sound and such as demonstrates the holy Spirits saving habitation in thy soul or not then go through what hath been said in this little Epitomie touching Love to God and Love to man and consider whether thy Love be truly such yea or nay and if thou findest it truly such though but weakly conclude thou maist safely to thy comfort that thy Love is such as really demonstrates thou art beloved of God and indued with the holy Spirit of God savingly For Love indeed and in truth argues that we are of the truth and shall assure our hearts before him as the Apostle affirms 1 Ioh. 3.18 19. Therefore if thou upon a true tryal findest by this that hath been said that thou hast any truth of Love to God and thy Brother argue not against thy self or thy Love but bless God for that Love thou hast and labour to grow and increase in Love to God and man daily REPENTANCE ANother grace of the holy Spirit of God demonstrating his saving habitation in the â—oul is Repentance to â—â—t true Gospel-Repentance I sâ—ith the Lord will pour upon the house of David the Spirit of grace and supplications And they shall look upon him whom they have prâ—â—â—ed and they shâ—ll mourn for him c. Zach. 12 10. This Text plainly points out unto us two things 1. That wheresoever the holy Spirit of God dwelleth savingly in what soul soever he resideth as a sanctifier there he worketh true faith and Repentance 2. That in whomsoever these graces are wrought they are a true and real testimony of the holy Spirits saving habitation in that soul â—or as much as it is proper and peculiar unto the Spirit of God alone to work these in the heart of man Here Note three or foure things 1. That the grace of Repentance though it be a distinct grace from faith yet is it an inseparable concomitant of justifying faith coupled with it in infusion and he that totally wanteth either hath neither Secondly Note That faith and love and Repentance and every other renewing grace habitually considered are coequal the habit of every grace being infused together So that where there is one grace in truth there is every grace in truth in the habit of it in some measure And thirdly That although every grace of the Spirit habitually considered be coequal yet these actually considered and according to their manner of working and appearing in us precede each other faith precedes love and faith and love precedes Repentance Repentance being a fruit of faith and love Fourthly That grace to wit renewing grace and glory are inseparably linked together He that hath the one shall certainly have the other for this grace is the earnest of our inheritance Lastly Nâ—te That this grace of repentance is a renewing grace a speciall work of the Spirit of God in man aâ—d a grace that he worketh in all that truly beleeve and love That Repentance is a renewing grace a special work of the Spirit of God in man is evident by those special promises which are made unto it in holy Scripture of spiritual and eternal blessednesse He that confesseth and forsaketh his finne shall have mercy Prov. 28.13 If my People which are called by my Name shall humble themselves and pray and turn from their evill wayes then will I hear from Heaven and will forgive their sinne c. 2 Chron. 7.14 And the Redâ—emer shall come to Sion and to them that turn from transgression in Iacob saith the Lord Isa. 59.20 Again When I say unto the wicked thou shalt surely dye if he turn from his sinne and doe that which is lawful and right He shall surely live he shall not die none of his sinnes that he hath committed shall be mentioned unto him he hath done that which is lawfull and right he shall surely live Ezek. 33.14 15 16. All sins all manner of sinns and Blasphemies shall be forgiven unto him Mark 3.28 Matth. 12.31 compared Though your sinnes be as Scarlet they shall be made as white as Snow though they be red like Crimson they shall be as Wooll Isai. 1.18 and Act. 11.18 True Repentance is called Repentance unto life By all which it is evident That it is a renewing grace a special work of the Spirit of God in man Repentance being a special work of the Spirit of God in man and an inseparable concomitant of a Justifying faith is therefore a true touchstone to try our selves and our spiritual estate by and such an one as all must try themselves by that will gather to themselves a true testimony of their eternal happiness by Christ and make their Calling and Election sure in the subject But what is this grace of Repentance How may it be defined Repentance is a Divine quality wrought by the
EVIDENCE FOR HEAVEN CONTAINING Infallible Signs and reall Demonstrations of our Union with Christ and Assurance of Salvation With an Appendix of laying down certain Rules to be observed for preserving our Assurance once Obtained Published by Ed. Calamy B. D. and Pastor of the Church at Aldermanbury London PHIL. 2.12 Work out your own salvation with fear and trembling 2 PET. 1.10 Give Diligence to make your calling and election sure 2 COR. 13.5 Examine your selves whether ye be in the Faith prove your own selves know ye not your own selves how that Iesus Christ is in you except ye be reprobates LONDON Printed for Simon Miller at the Staâ— in Pauls Church-yard toward the West end 1657. AN EPISTLE TO THE READER THere are two things which ought to be the chief aim of all those who desire to live holily and dye happily The one is to get an interest in Christ the other to get an assurance of their interest in him The first of these is absolutely necessary to Salvation The second is absolutely necessary though not to our Salvation yet to our Consolation Without the first we cannot dye happily Without the second we cannot dye comfortably It must not be denied but that a man may have true Grace and yet want the Assurance of it he may be a Child of Light in darknesse he may have the direct act of Faith and yet want the reflect act he may have the Sanctifying work of the Spirit and yet want the witnessing work Though no man can have the witnessing work who hath not the Sanctifying yet a man may have the sanctifying and yet want the witnessing work of the Spirit Ioseph may be alive and yet his Father Iacob may think him dead true grace may be in us and yet we may not only not know it but beleeve the contrary This condition though it be sad yet it is not damnable For as a wicked man is never the nearer Heaven because he presumptuously conceits he is in the way to Heaven no more is a Child of God the nearer Hell because he thinks he is in the way to Hell Christ was not therefore a Gardiner because Mary thought so neither was Ioseph therefore dead because Iacob imagined him to be dead He that beleevs shall be saved whether he knows it or knows it not he that walks in Heavens way shall certainly at last come to Heaven though he thinks himself out of the way Notwithstanding all this though the Grace of Assurance be not simply and absolutely necessary yet it is a most precious jewell without which we can neither â—e comforted while we live nor willing to part with life It is a Heaven upon earth a Heaven before we come to Heaven The Prelibation and Pregustation of Heaven It is the hidden Manna Abraham's bosome the joy of the Lord and the peace of God which passeth all understanding It is to be laboured after with all labour And therefore the Apostle perswads us to give diligence to make our calling and election sure The subject of this ensuing Treatise is to direct and teach us how to get an infallible assurance of salvation Here are severall Marks and Characters propounded of a man in Christ the work is very weighty and of great concernment for whosoever undertakes to lay down marks of a Child of God must be carefull of two things 1. That he doth not propound evidences of Grace which are proper only to eminent Christians as belonging to all true Christians least herein he makes sad the hearts of those whom God would not have made sad 2. That he doth not mention such Characters of a true Child of God which may be found in an Hypocrite least he makes glad the hearts of those whom God would not have made glad The Author of this book hath brought very many marks of a true justifying faith of a distinguishing Love of God of of repentance unto life and of a new Creature c. Now though thou canst not apply all of them as thy portion yet if thou canst apply many of them and sincerely labourest to be capable of applying the rest thou art in a happy condition There are two wayes by which a man may come to know his interest in Christ. The one is by the witnesse of his own spirit The other by the witnesse of Gods Spirit There are some who say there is but one witnesse the witnesse of Gods Spirit This I grant is the chief witnesse but I conceive that the Scripture doth also hold forth the witnesse of a mans own spirit as well as of Gods Spirit Rom. 8.16 It is not said the Spirit witnesseth to our spirits but with our spirits that we are the Sons of God Wherenote that a mans own spirit is a co-witnesse This witnesse of a mans own spirit is nothing else but the testimony of an illightened andrenewed conscience reflecting upon its grace and assuring the soul that it is in Christ c. Of this way of assurance the Apostle speaks 2 Cor. 1.12 1 Iohn 2.3 1 Iohn 3.21 Heb. 13.18 Act. 24.16 When a mans conscience bears him witnesse upon Scripture grounds that he doth beleeve and repent and that he is a new Creature this is instead of a thousand witnesses and it is a continuall feast in the worst of times But now because the voice of conscience is sometimes so low a voice as that the spirit of a man cannot heare it especially when it is disturbed and distracted with the voice of sin accusing and condemning him and because the voice of conscience is sometimes uncertain so as the soul knoweth not what the verdict of it is And because also the eye of conscience is sometimes blind through ignorance and cannot see the garces it hath and is ready to beare false witnesse against it self and to say it is not justified when it is Or if not blind yet it is many times dimme and cannot see the happy condition it is in And sometimes it is infested with melancholly which makes it look upon its own condition with black spectacles And because the graces of Gods Spirit in his Children are sometimes so small and little or at least so blotted and blurred that conscience cannot read the graces God hath given it Hence it is that God out of his great goodnesse hath afforded us another witnesse besides the testimony of conscience which is the witnesse of his own Spirit witnessing with our spirits that we are the Sons of God This indeed is the great and the infallible witnesse therefore it is compared to a Seal whereby we are sealed to the day of Redemption and to an earnest and it is called the comforter and the Spirit of adoption by which we are enabled to cry Abba father Of both these witnesses this Treatise speaks to very good purpose One thing more I must add which will unto many seem very wonderfull and almost incredible The Author of this Book is a Gentlewoman belonging
He is no servant of sinne he doth not voluntarily yeeld himself to obey any sinne in the lusts thereof as an unregenerate person doth with free consent Law taken in this latter sence is that which I think this Text points at by the scope of this Chapter and all the passages of it and taken in this sense I am sure it is most for my purpose therefore I pitch upon it He that is led by the Spirit of God as a sanctifier is in great measure freed from this Law of sinne When this Law to wit lust leads as commander in chief the person is soon led away with a spirit of errour and inticers thereunto as the Apostle shews â— Tim. 3.6 2. But he whom the Spirit of God leads as commander in chief beleeves not every spirit but tries the spirits whether they are of God as the Apostle exhorts all Christians to do 1 Ioh. 4.1 He makes the written Word his touchstone to try them by He knows that whatsoever is revealed contrary to the Word of God is not of the Spirit for the Spirit of God doth not dispense things contrary unto but agreeable with the Word of God as Christ affirms Ioh. 16.13 14 15. The Spirit saith Christ shall not speak of himself but he shall glorifie me for he shall receive of mine and shew it unto you He shall take of mine and shew it unto you which language plainly shews That the Spirit of God doth make use of the Word of God and revealeth the meaning of it but never contradâ—cts it Note this all you that boast of the Spirit and yet slight and contemn the Word 3. He whom the Spirit of God leads after a special manner he leades into all truth as Christ affirms Ioh. 16.13 He shall guide you into all truth that is into all truth necessary for you in such a sphere and condition as God hath assigned you unto truth in judgment in heart in practice But here note That although the Spirit of God doth lead into all Truth yet the Spirit doth not this all at once neither doth the Spirit this ordinarily without the reading and preaching of the Word but by it specially where it may be had 4. He whom the Spirit of God thus leads he fits and inables to walk with God under Ordinances as appears by Ezek. 36.27 where God gives his Spirit he gives him for a leader and whom the Spirit of God leads it inables to walk with God in the use of his Ordinances as that Text plainly shews even in the most glorious times of the Gospel for of these the Prophet here speaks Note this all you that boast of the Spirit and think you are led by the Spirit and yet cry down Ordinances 5. He whom the Spirit of God thus leads he quickeneth in some measure Rom. 8.11 where the Spirit of God dwels as a leader he dwels as a quickener he quickeneth our souls even while they dwell in houses of clay in mortal bodies he quickeneth them in every faculty and to every holy duty though not all in like measure nor to all duties at the same time Note this all you that not being under a Temptation to distrust think you are led by the Spirit of God and yet find no quickening at all by the Spirit neither desire any nor feel want of it 6. He that is thus led by the Spirit of God worships God in spirit and in truth he doth serve God in newnesse of spirit as the Apostle affirms Phil. 3.3 he doth inwardly and sincerely worship and serve God as well as outwardly and formally He knows his leader is not pleased with any outward performances severed from the service of the spirit to wit the inward man and therefore he strives with all his might to exercise all the powers of his soul and act and improve all his graces in and by the service of God being exceedingly desirous to serve his leader acceptably Note this all formal and persunctary servers of God that think you are led by the Spirit of God and all Gods People that think you are not led by the Spirit of God and yet exceedingly desire and labour thus to do 7. He whom the Spirit of God thus leadeth he helpeth his infirmities The Spirit saith the Apostle helpeth our infiâ—mities meaning theirs to whom he is a leader But how doth the Spirit that Why by discovering our infirmities unto us and supplying what is wanting in us out of Christs fulnesse which he holds up and applies to us The Text doth not say That the Spirit perfectly cureth our infirmities but he helpeth our infirmities He helpeth them by doing that for us which we cannot do our selves Rom. 8.26 this each mans experience which is thus led by the Spirit will tell him 8. He that is thus led by the Spirit finds so much sweetnesse in his leader that he still desires to be more led by him to be filled with the Spirit as the Scripture speaks He never thinks he hath enough of the Spirit but still desires more and his soul follows hard after the Lord in Prayer and in the use of all meanes by him appointed for the attaining a greater measure of the Spirit than he yet hath 9. He that is thus led by the Spirit of God is led by the written Word of God the revealed Will of God which is the instrument rule and demonstrator of the Spirit of God in reference to man and he that hath the Word of God or might have and will not be led by it hath no ground to conclude that he is led by the Spirit of God as it is evident by Isai. 8.20 These leaders to wit the Word and the Spirit are never opposite one to another 10. He that is thus led by the Spirit of God is chary of the sword of the Spirit the Word of God and fights with it against all his spiritual enemies the World the Flesh and the Divel this is evident in the natural Sonne of God Jesus Christ Mat. 4.4 7 10. and in many of the adopted Children of God of whom we read in Scripture Note this all you that slight the Worâ— of God and fight not with it but against it and yet make your boast that you are led by the Spirit 11. He that is thus led by the Spirit of God doth walk in the Spirit and he doth walk after the Spirit But what is it to walk â—n the Spirit or to walk after the Spirit These expressions I think differ not much To walk in the Spirit saith Luther is to wrestle in spirit against the flesh and to follow spirituall motions Walking in the Spirit saith Mr Perkins is to order our lives according to the direction and motion of the Spirit A man may then be said to walk after the Spirit saith Ios. Exâ—n when in respect of the trade and course of his life he walks not according to the guidance and motion of his corrupt
by the holy Spirit of God his chief work is within doors his principall care desire and endeavour is to approve his heart unto God and so walk that he may be accepted of him and glorifie him Then again civill Holiness springs from morall principles good education and the like but saving Holiness springs from love love to God is the root out of which it springs as the Apostle shews Eph. 1.4 The soul that is thus sealed by the Spirit of God his Holiness springs from love to God The love of Christ constraineth him thereunto The soul that is thus sealed by the holy Spirit of God dares not sunder what God hath coupled together to wit Holiness towards God and Righteousness towards men a man truly regenerate is carefull of both witness Paul Act. 24.16 He makes conscience of all sinne and of all duty he warrs against all sinne and hath râ—spect unto all Gods Commandments The soul thus sealed by the holy Spirit of God is one in whom sinne dwelleth as a Rebell and ruleth as a Tyrant only He is one that is of all men the most sensible of and affected with carnallity in himself I am carnall saith he sold under sinne Rom. 7. He is one that serves the Lord with all humility of mind Act. 20.19 The more holy and the more righteous a soul sealed by the holy Spirit of God is the more humble he is Christ and Paul were notable examples of this He that is thus sealed by the holy Spirit of God is a world-overcoming creature a flesh-overcoming creature and a Devil overcoming creature He is more than a Conquerour over all these through Christ that hath loved him and sealed him by his Spirit He is one that is a new Creature and of this something hath been already spoken in this Treatise to which I refer the Reader for a farther discovery of a regenerate person In fine He that is thus sealed by the holy Spirit of God is one that holds on his way and grows in grace I joyn these together so doth Iob The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17.9 This seal of the holy Spirit of God hath this priveledge above and beyond all other seales the impression which it makes remaineth and increaseth This seal of Demonstration if once truly stamped by the Spirit of God on a soul abideth there the impression never weares out This annointing abideth as Iohn speakes 1 Ioh. 2.27 Truth of grace in the heart and it abideth there and the heart abideth in the truth When God gives a man truth of grace he gives it him to have and to hold for ever the soul thus sealed beares in it the marks of the Lord Jesus unto the death and most eminently after death in glory This seal of the holy Spirit of God is lasting and everlasting True regeneration seales a man to the day of redemption but this it could not do were it not a lasting substance This may suffice to discerne the reality of this seal of Demonstration by to wit true regeneration and to distinguish it from that counterfeit set by Satan I do not intend an innumeration of the qualifications and appearances of a regenerate person here but only endeavour to discry him and distinguish between him and one but seemingly regenerate and therefore strik◠〈◊〉 and proceed to the other seal of the holy Spirit of God to wit the seal of Confirmation mentioned before and for this purpose shall pitch upon Rom. 8.16 Spirits witness with our spirits Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God THis is the last but not the least evidence that a child of God hath in this life for Heaveâ—s eternity of this I â—ay say as David said of 〈◊〉 sword There is none like that give it me There is no testimony to that of the Spirit of God witnessing with our spirits to satisfie conscience to resolve all doubts remove all scruples and end all controversies about our eternall estate When the Spirit of God beareth witness with our spirit that we are the children of God to wit by grace and adoption the soul then enjoys heaven upon earth and hath meat to eat that the world knoweth not of It is sealed unto the day of redemption indeed with a seal of Confirmation and it knoweth that it is so The Spirit it self beareth witness with our spirit that we are the children of God Hence it is evident That no mans own spirit can truly assâ—re him of the love of God towards him nor â— his adoption unless the Spirit of God concur and bear witness with his spirit no more than a mans own Deed or Seal can assure him of what is delegated or assigned unto him by another Neither is it the Spirit of God alone simply and singly considered that doth this but it is the Spirit of God concurring with our spirits the Spirit bearing witness with our spirit that doth assure us of the love of God and our adoption When the Spirit of God by a speciall work of his upon our soules convinces them of the speciall love of God towards us of our Justification and Sanctification and we by faith assent thereunto then doth the Spirit bear witness with our spirit according to the meaning of this Text as I conceive then is the soul sealed unto the day of redemption with a seal of Confirmation And this is that seal which I am now to speak of and that which this Text points at This may be called Gods privy seal sealing a soul unto the day of redemption Of this seal the Apostle speakes Ephâ—s 1.13 In whom after ye believed ye were sealed with the holy Spirit of promise c. Before I speak of the appearances of this seal of the Spirit of God I shall here note two or three things This seal of Confirmation God sets upon some of his people but this he doth not set upon all his people the Spirit of God doth â—hus bear witness with our spirits in some of Gods children but it doth not thus bear witness with our spirits in all Gods children Neither doth it thus bear witness at all times in those in whom it doth at some the Scriptures afford frequent examples of this 2. This testimony or witness of the Spirit of God in whomsoever it is proceedeth from and dependeth on free grace and is a token of royall favour to whomsoever it is granted it is Christs golden Scepter held up to the soul. 3. This seal or testimony of the holy Spirit of God though it be the ratifier of our Redemption and Salvation in our hearts yet it is not the meritorious cause of it neither is it absolutely necessary unto salvation 4. This seal of the holy Spirit of God on whomsoever it is set is an earnest and but an earnest of that inheritance which he shall one day be
possessed of with the adopted children of God in heaven This is evident by the language of the Apostle Eph. 1.14 Obj. But Satan doth sometimes counâ—erfeit this seal too he perswades the soul that it is in a good condition and highly favoured of the Lord and draws the soul to presume upon it when as it is indeed in the very gall of bitterness and bonds of iniquity How shall I then discern a true and well-grounded perswasion and the testimony of Gods Spirit from a presumptuous conceiâ— and the Devils delusion Answ. We must try the Spirits try the testimony that we have if any so saith the Apostle 1 Ioh. 4.1 Believe not every Spirit but try the Spirits whether they are of God Object But how shall I do that How shall I try the testimony that I have whether it be of God or no Answ. By the rule of faith the written word of God as the Lord directeth Isa. 8.20 Luk 16.29 The written word of God to wit the holy Scriptures is the only true touch-stone that we have to try the Spirits and their testimony by And it affirms First That a true testimony of the holy Spirit of God is ever agreeable and exactly answerable unto the written word of God Gods witnesses do never disagree in their testimony the word of God and the Spirit of God speak the same thing As a pair of Indentures do exactly answer one another so doth the testimony of the Spirit of God exactly answer to the testimony of the word the word of God and the Spirit of God speak the same thing To the law and to the testimony saith the Lord if they speak not according to this word it is because therâ— is no Life in them Isa. 8.20 Heâ—ce it is evident That if the written word of God do not concur with the testimony that thou hast that testimony is not the testimony of the holy Spirit of God but a meer delusion of Satan a dead and counterfeit thing it is not a sealing unto the day of redemption but a sealing unto the day of destruction Secondly The word affirms that whosoever is sealed by the holy Spirit of God with this seal of Confirmation is first sealed by him with a seal of Demonstration this seal of the holy Spirit of God is not an antecedent to but a subsequent of the other seal of Demonstration it doth not precede but follow after faith and sanctification In whom after ye believâ—d ye were sealed with the holy Spirit of promise saith the Apostle speaking of this seal Eph. 1.13 Hence it is evident That a man is first a true believer he hath first a true faith a true and reall interest in Christ He is justified and sanctified and made a new Creature before thus sealed by the holy Spirit of God Here I desire the Reader to note two or three things First That it is a true believer only that is capable of this seal of the holy Spirit of God He that believeth on the Sonne of God hath the witness in himself 1 Joh. 5.10 He only that believeth aright hath this witness of the Spirit of God in himself he only that hath a justifiing faith is thus sealed by the Spirit of God Secondly note That this testimony of the Spirit of God is one of the kisses of Christs mouth which the Church prayes for Cant. 1.2 But Christ doth not thus kiss and embrace his Children when they be all filthy and nasty he doth first cleanse them by his blood and by his Spirit justifie them and sanctifie them renew and heavenlize them Thirdly note this That the Spirit and the water and the blood do concur in their testimony where the Spirit of God doth beâ—r witness so saith the Scripture 1 Ioh. 5.8 There are three which bear witness in the earth the Spirit and the water and the blood and these three agree in one Fourthly note That the blood and the water may and sometimes do bear witness where the Spirit of God doth not thus bear witness with our spirits that we are the adopted children of God But the Spirâ—t of God doth never thus bear witness where the blood and the water do not bear witness Christs blood doth satisfie for sinne and his Spirit cleanse from sinne wheresoever his Spirit doth thus bear witness He therefore that thinks he is sealed by the Spirit of God with a seal of Confirmation and yet is not sealed with the seal of Demonstration is but deluded and bewitched by Satan and in a fools Paradice In the third place whomsoever the holy Spirit of God doth seal with a seal of Confirmation whomsoever he doth assure of the fatherly love of God towards him he doth qualifie with the disposition of a son to wit love to his heavenly Father fear of offending him desire care and endeavour to walk before him in all wel-pleasing obeying his voice out of love mourning for its offences and depending on God its heavenly Father for all things The soul thus sealed apprehends much love in God and this generates much love in it towards God again and the things of God this saith this soul is no common favour but a singular all of my Brethren eat not of this bread wear not this raiment this is Benjamin's portion and it calls for much love from me much filial fear and care more duty and better done And hence it comes to pass that this soul grows not careless and fearless but more carefull and conscionable in duty and tender of doing any thing that may displease God grieve the holy Spirit of God whereby he is sealed quench the motions thereof or cause him to suspend his testimony The soul thus sealed by the holy Spirit of God is never better pleased with it self than when it can weep over Christ whom it hath pierced and find Christ bleed over it it is never well but when in this frame it desires nothing more than such a frame of spirit as cannot look upon sinne but it sighs for sorrow nor upon its Saviour but it smiles for joy When Christ thus imparts himself to the soul this soul speaks to Christ as God once spake to Abraham Now I know that thou lovest me seeing thou hast not with-held from me thy sonne thine only sonne whom thou lovest said God to Abraham So saith this soul to Christ now I know that thou lovest me seeing thou hast not with-held from me this grace that is so lovely in thy sight but when it cannot find Christ thus present with it it is troubled Fourthly The soul that hath this seal or testimony of the Spirit of God hath a spirit of prayer in whomsoever the Spirit of God is a Spirit of adoption he is also a Spirit of supplication whomsoever the Spirit of God doth assure of the fatherly love of God towards him he enables to cry Abba Father and maketh request for him with unutterable Rhetorick he enables the soul to pour it self
saith a soul thus sealed Phil. 1.23 The soul thus sealed by the Spirit of God longs to be with God yet labours to wait patiently for him all the daies of his appointed time Iob was thus sealed by the Spirit of God when he said I know that my Redeemer liveth he was assured that Christ was his Redeemer and he longed to be with him yet patiently waits for him not a day or two but all the daies of his appointed time Iob 14.14 He that presumeth many times makes more haste than good speed But he that beleeveth maketh not haste Finally He that is thus sealed by the Spirit of God is also led by the Spirit of God mark that He is led by the Spirit of God after a speciall manner As many as are led by the Spirit of God they are the Sonnes of God saith the Text Rom. 8.14 so many as are led by the Spirit of God as a sanctifier and no more have good ground to conclude they are the Children of God by this rule of the Apostle and so consequently to conclude That the testimony that they have of their adoption if any is the testimony of the Spirit of God Having thus briefly spoken of this feal of confirmation set by the Spirit of God and severall appearances of it I shall here desire the Reader to take notice That this seal of confirmation on whomsoever it is set by the Spirit of God is usually the resolution of many doubts the blessing of many prayers and teares the fruit of a strong and well grounded faith or the rich reward of long patience in suffering evill for doing good and eschewing evill or the victory and triumph of a sore spirituall warre or the fragrant flower of a well-dressed garden the rich crop of a well-manured field or the Pearl purchased with the adventure of all the glory and Crown of high degrees in grace and holinesse the blessing of much acquaintance with and experience of the Word and Waies of God and exact walking therein the begining of Heaven upon earth a cordiall to keep from fainting under some great burden the fruiâ—ion of sweet submission unto Christs yoke or a stock put into our hands by God for some great after-trading for God in doing or suffering In a word it is the most secret sweet and soul-ravishing manifestation of the Love of Christ that the Spouse of Christ is capable of on earth This is that hidden Manna and new name mentioned Rev. 2.17 which no man knoweth â—ut he that hath it This Christ promised to his Church in the day of her sufferings for his sake as a speciall means to support her under and carry her through and above all the troubles that she should meet with in the world for her close cleaving to his Word and Will At that day saith he ye shall know that I am in the Father and you in me and I in you John 14.20 Having spoken somewhat of the signs and demonstrations of these seales of the holy Spirit of God severally I will only add a word or two concerning such signs and effects as are proper to them both joyntly considered and so conclude this Manuscript The soul that is thus sealed by the holy Spirit of God to wit with the seal of demonstration and the seal of Confirmation 1. Doth earnestly long and desire to be more sealed He or she that hath truth of grace doth earnestly long for and indeavour after more grace higher degrees of grace He still presses towards the mark Phil. 3.13 He prayes for and indeavours after what Christ hath promised in the name of the whole Trinity to give Cant. 1.11 Borders of gold with studs of silver augmentation of all grace The soul that is by the Spirit of God perswaded and assured of the Fatherly Love of God counts not that it hath enough but longs still to be more and more confirmed in it the tast that it hath of the sweetnesse and goodnesse of this wine makes it long to drink deeper of it and to desire flaggons of it Cant. 2 5. The sweetnesse strength and comfort which the soul finds in and by the apprehension of the Love of God makes it long and labour to apprehend it more Paul was assured of the Love of God and he did exceedingly desire and labour to apprehend it more as will appear by Rom. 8.38 39. compared with Phil. 3.12 13. The apprehension of the Love of God doth not satiate the soul but whets it and sets appetite upon it and hence it comes to passe That 2. The soul that is thus sealed by the Spirit of God highly prizes all those means Ordinances and Instruments of God whereby it came to be thus sealed and industriously and conscionably uses them for the carrying on and perfecting of this work begun in it The soul thus sealed by the Spirit of God knows experimentally that it is but whilst the King sitteth at his Table as the Church speaks Cant. 1.12 that his spicknard sendeth forth the smell thereof but whilst Christ continues his powerfull presence in his holy Ordinances and his speciall spirituall presence in the soul that grace doth thrive or send forth any good savour by thoughts words or deeds and therefore it longs earnestly after and prayes fervently for all these as that which is the life of its life and the soul of its soul the Chariot of the Spirit whereby he descends into our hearts and carryes them up to Heaven He knows exâ—erâ—mentally that all helps publique and private are little enough to keep this seal faire unto the day of Redemption and therefore slights none but carefully and conscionably uses all that God affords him He knows that he is never the neer for that priviledg of free accesse to the Throne of grace that Christ hath purchased for us unlesse he make use of it and therefore leaves not off praying he finds experimentally that he is little or nothing the better for the publique meanes at least in heart unlesse he duly and conscionably use all private helps too and therefore as one sensible of his own wants and weaknesse and the Spirits worth and sweetnesse he waits for the movings of the Spirit at all these pooles But contrary wise the Soul in which Satan counterfeits these seales of the Spirit of God when it is once thus sealed by him is many times ready to say as Esau I have enough and with Laodicea I am rich and increased with goods and have need of nothing neither Grace Ordinances nor Ministers leaves Manna and loaths it declines and deserts the Ordinances Churches and Ministers of Christ and fals off from or at least grows cold and customary in duty which evidently demonstrates it to be Satans seal and not the seal of the holy Spirit of God that is upon it 3. The soul thus sealed by the holy Spirit of God obeys the truth of God as it is discovered unto him by his Word and Spirit in
God or not The Poor mans Physitian and Chirurgion The Idol of Clowns The Christian moderator in 3. parts The Golden Fleece or a discourse of the cloathing of England Duodecem Doctor Smith's practice of Physick The Grammer War Posselivs Apothegmes Faciculus Florum Crashaw's Visions Helvicus Colloquâ—es The Christian Soulder his combate with the three arch enemies of mankind the world the flesh and the devil In 24. The New Testament The third part of the Bible Plaies The Ball. Chawbut Martyr'd Souldier Is. 50. â—0 Iob 13.15 2 Pet. 1.10 Laetitia bonae câ—nscientiae est Paradisus animarum gaudium Angelorum Hortus delicia rum â—ger benedictionis Templum Solo monis Aula â—ei Habitaculum Spiritus Sancti Bernard Eph. 4.30 Eph. 1.14 Ioh. 16.7 Rom. 8.16 Mat. 21.1 2 Cor. 12.9 Socratis Historia li. 1 ca 16. Act 18.24.26 Rom 16.23 Phi. 4.2 3 Rom. 16.1 6 12. Con 1. Con. 2. Con. 3. Quest. Answ Rule 1 Joh. 16 2â— Iosh. 2.12 The second Rule Jer. 17.9 Iob 28.14 15. Cant. 1.8 In the use of all means 2 Pet. 1.10 Isa. 7.9 Iohn 3. Ioh. 16.27.29 Rom. 8. Phil. 2 1â— a Heb. 6.11 b Heb. 10.22 c Col. 2.2 d 1 Tim. 3.13 e Eph. 1.18 f 2 Pet. 1.10.11 Rule 3. g 1 Cor. 2.10 Roâ— 8.16 Rule 4. Rule 5. A true beleever only is capable of assurance Isa. 57.15.66 2. Labour to do thy duty Isa. 32.17 Act. 7.55 Hab. 12.14 Mat. 5.8 Rule 6. Rule 7. 2 Pet. 1.5 6 7.3.18 Luk. 6.47 48. Rule 8. 1 Can. 13. Quest. Answ. He that is in Christ chosen in him before the foundation of the World Eph. 1.4 Object Answ. Note Thiâ— Union is 〈…〉 bâ—t Mystical As an inward sanctâ—fier Renewing grace is the earnest of the Spirit Thâ— donation or â—â—mmunication of this grace by the Spirit of God is the inward and effectuall call of God whicâ— demonstrates our election By this Faith Châ—ist dwels in our hearts Christ is become the end of the law for righteousness to every true believer Rom. 10.4 All that believe aright are justified from all sinn Act. 13.39 Rom. 3.26 Believers do eater inâ—o rest Heb. 4.3 Although a reprobate may have Faith and divers kinds of Faith yet he never hath this Faith Note Quest. Sol. Justifying Faiâ—h described Property 1. a Cant. 5.10 b Ps. 45.2 c Cant. 5.16 d Cant. 2.3 e Cant. 5.16 f Cant. 1.2 g Ps. 63.3 h Psal. 73.25 i Phil. 3.7 8 9. Job 23.8 9. Job 13. â—6 27. ver 15. 2 Sam 2. 2 Kin. 2.4 The Holy Ghost originally as the Author Faith instrumentally as the meanes sanctifieth 2 Cor. 12.7 8. Good Faith is full of good Workes 13. Property Faith oveâ—cometh not at once but by degrees it is still overcoming and at length overcometh 1 Sâ—m 3.18 Note Luk. 17.5 Mark 9.24 Ioh. 8.31 Matt. 24.13 Col. 1.23 Note Iob 19.28 1 Iohn 3.8 19. Psal. 145.20 a Prov. â— 17 b 1 Ioh. 4 19. c 1 Ioh. 3.23 24. d 1 Ioh. â— 16 Ibid. v. 12. 1 Ioh. 4.7 e 1 Ioh. 3.14 Ioh. 13.34 35. Quest. Answ. Sincere Love to God What. Mat. 22.37 Prop. 2. He that loves God aright loves him for himself f 1 Pet. 1.3 â— Cor. 5.14 It makes a man tender of offending God Gen. 39.8 9. 1 Sam. 24.4 5 6. Ps. 97.10 Psal. 119.127 128. Note g Ioh. 14.23 h 2 Ioh. 6. 1 Ioh. 2.5.1 5 3. Dan. 3.12 18. Act. 4.19 1 Ioh. 5.3 Psal. 119 158 Psal. 51.4 Psal. 38. Psal. 4.6 7. Cant. 1.2 i Psal. 4â— 2 k Psal. 63.1 2. l Phil. 1.23 m Rev. 22.20 Note n 1 Ioh 4.16 o 1 Cor. 13.8 He that fears God aright feates him for nought 〈◊〉 the lanâ—â—â—ge of â—â—can concernâ—ng 〈◊〉 â—â—â—â—mates Ioâ— 1.9 so he that loves God aright loves him for nought p Phil. â— 12 q Psal. 63 8. v. 1. r Cant. 3.1 2. s Joh. 20.1 Mat 28.1 Ubi amor ibi oculus Cant. 5.10 to the end Cant. 8.7 Exod. 32.19 20. Act. 17.16 c. Note 2 Sam. 12 Noâ—e Mat. 24.12 Therefore Ioshua and Iude exhort us to look to our love Iosh. 23.11 12. Iude v. 21 Note As we thriâ—e in love so we thâ—ive in all grace that issâ—es out of love Note This was Peter's câ—se Note 1 Joh. 4.20 Sincere love to man what 1 Ioh. 5.2 Note a Col. 1.4 b 1 Thes. 3.12 c Mat. 5.44 d Rom. 13.10 e Prov. 3.29 f 1 Cor. 13.5 g Luk. 6.30 h 1 Ioh. 5.1 i 1 Pet. 2.17 k Rom. 16.3 4. l Joh. 13 34 Mat. 10.8 m Luk. 6.35 n Rom. 12.16 o 1 Thes. 3.12 13. 1 Joh 2.10 p 1 Joh. 3.17 18. Jam. â— 15 16. q Luk 3.11 r Col. 2.2 s Act. 4.32 Prov. 10.12 1 Pet. 4.8 It is an everlasting love 1 Cor. 13.8 * And is thereby distinguished from a carnall love which oftentimes doth Christian love and carnall love herein differ Note This me thinks is very observable b Jam. 4.11 c Gal. 5.15 d Prov. 3.29 e 1 Thes. 4. â— f 1 Thes. 5.15 g Prov. 24 29. h Exod. 20.16 i Prov. 24 28. k Prov. 24 15. l Prov. 22.22 m Prov. 24 17. n Levit. 19.17 o verse 16. 1 Joh. 3.12 * Gain was wicked and slew his brother yet was he not so impudent as to give God thanks for it when he had done much less did he call out Adam thereunto Obadiah ver 12 13 14. p Rom. 14.13 10 21. q 1 Cor. 10.32 r Rom. 12.18 s Eph. 4.31 t 1 Joh 3.23 u Ioh. 15.12 * 1 Pet. 3.8 x Rom. 12.9 y 1 Pet. â— 22 z 1 Ioh. 3.18 a Ephes. 5.2 b 1 Thes. 3.12 c 2 Pet. â— 18 d Ephes. 4.15 e Gal. 5.13 f Heb. 13.1 g Râ—m 12.10 h ver 15. i Rom. 12 10. k 1 Pet. 3.8 l Ibid. m Eph. 4.32 1 Tim. 6.18 o Rom. 12.8 p Gal. 6.2 q Rom. 15.1 r Act. 20.35 s Col. â— 13 t Heb. 10.25 u 1 Thes. 5.11 * Col. 3.16 x Heb. 10.24 y James 5.16 1 Tim. â— 1. †Matth. 5 4â— a Gal. 6.10 b Rom. 1â— â—â— c Luke 〈…〉 1. Matth. 7.12 d 1 Thess. 5. â—â— 13. e Rom. â— 5. 1 Tâ—â—ss 5.13 f Lev. 19.16 g 1 Cor. 10.24 h Rom. 14.21 i Rom. 15.2 k Lev. 19.18 Mat. 22.39 l Lu 6.35 m Lev. 19.17 n Mat. 18.15 6. o Ib. v. 17. p 1 Cor. 5.11 2 Thes. 3.6 14. Mat. 18.17 or in case of Heresie 1 Tim. 6. v. 3 5. q Rom. 16.17 r 1 Cor. 5.2 s Ia. 5.16 t Gal. 6.1 u Phi. v. 12. * 2 Cor. 2.7 8. x Mat. 18.35 y Luk. 17.4 Mat 18 2â—.22 z Col â— 13 Eph. 4.32 Object Answ. This and no less then this is vigor fit to give the appearance of a sincere Love The Gospel joines Repentance and remission of sins togeâ—her Luk. 2â— 47 Act. 5.31 Repentance unto salvation 2 Cor. 7.10 Note Quest. Sol. Note This is evident by the words in the proclamation of the King of Nineve Ion. 3.8 Quest.
to the Congregation of Alderman-bury And one who for these Thirty years by reason of an affliction lying upon her hath been in a great measure deprived of those publique spirituall helps which others enjoy and also of those private helps which good Christians do or might partake of by the Communion of Saints This makes good that Text of Scripture Out of the mouths of Babes and Sucklings thou hast perfected praise And that other That the strength of God is made perfect in weaknesse Church History tels us of a Captive Woman whom God made instrumentall to convert the whole Nation of the Iberians to the Christian Faith And the Book of God tels us of Priscilla who was made able by grace to expound the way of God more perfectly unto Apollo himself an eloquent man and mighty in the Scriptures And that she and her Husband Aquila were helpers in Christ Iesus unto Saint Paul and that for his life they laid down their necks Much is spoken by the same Apostle in commendation of divers Women I hope no man will contemn this Book because written by a Woman but rather admire the goodnesse love and power of God who is able to do such great things by such weak instruments No man will refuse pearls or precious stones though handed to him by the Female Sex It is her great desire that her Name may be concealed All that I will say of her is That she is a precious Iewell though in a contemptible Box and a very great ornament to the Congregation of which she is a Member If any reap any spirituall advantage by reading of this Book she hath obtained the hight of her ambition onely she craves their Prayers that God would blesse her and hers that the lesse help she hath from men the more she may have from God and the incomes of his holy Spirit that though she wants an outward eare to hear the voice of Gods Ministers speaking to her outward man yet she may have an inward ear to hear God speaking to her soul words of everlasting consolation And this is also the Prayer of Thy Servant in the work of the Ministery Edmund Calamy THE PREFACE Christian Reader ASsurance well-grounded assurance of the Love of God and a mans own salvation is a thing much to be desired and laboured for by all that have immortall souls But a thing industriously sought after by few and attained by fewer The most people in the world trouble their heads little about it and their hearts lesse know not what it is nor how to go to worke to attain it some think it is impossible to attain it others seek not after it some desire it but cannot acquire it others enjoy it but do not impart it hence it comes to passe that few reap the comfort of it I think it not amisse therefore to speake somewhat of it seeing it is a thing without which we can neither live nor diâ— with sound comfort in our souls much lâ—sse trâ—umph over dâ—ath the King of terrours I shall here in the first place premise three thingâ— or lay dowâ— three conclusions and for brevity sake I will only name them the first is this The first That there are some that are chosen to salvation predestinate elect oâ—dained to eternal life beloved with an everlasting love vessels of mercy prepared unto glory before the world began and kept by the mighty power of God unto salvation and all these shall be certainly saved and glorified The Second That it is possible for a Child of God in this life to attain some good assurance and true evidence that he is of this number The third That it is the duty of every Christian to labour for assurance of the Love of God and his own salvation But here the great question will be How shall I do this How shall I go to work to attain this precious jewel of assurance which you speak of This question the ensuing discourse tends to the resolution of therefore I will here only lay down some rules to be followed by every one that desires to attain some good assurance or Evidence for Heaven while he is here First He that would obtain this precious jewel and invaluable treasure of good assurance must ask it he must ask it of him who hath said ask and ye shall receive that your joy may be full He that purchased Heaven for us purchased the Evidences of Heaven also but he doth not alwayes commit them to the heirs custody Christ doth not alwayes deliver the Evidence and the â—nowledg of it with the right and title to Heaven Nay he doth many times withhold the Evidence of Heaven from those to whom he gives rigâ—t and title to Heaven for speciall reasons therefore for this Christ must be sought unto injuired of as the Scripture speaks A plain Jacob by much wrestling with God may obtain some good evidence of his favour as well as an eloquent Orator or a learned Clark Therefore if thou wouldest obtain some good Evidence for Heaven and a happy eternity then go to God with the Language of Abraham Gen. 15.8 when God had told Abraham he would give the land of Canaan to his posterity Abraham beleeved God he beleeved Gods promise should be made good yet desires to be further confirmed in this and therefore saith Lord God whereby shall I know that I shall inherit it So say thou to the Lord respecting that land above of which Canaan was a type Lord God whereby shall I know that I shall inherit it Say to God as Tamar said to Judah Give me a pledg of thy promise untill thou performest it say to God as Rahab said to the spies Give me a true token give me the earnest of the Spirit give me some grace that may assurs me of glory and open my eyes to see this grace bestowed on me give me the blessing of Joseph who was able to say I feare God give me the blessing of Paul who was able to say I know whom I have beleeved and put thâ—se promises in suit Isai. 32.17 Joh. 14.20 Secondly He that would get this precious jewel of assurance must seek it he must seek it where it is to be found and as it is to be soughâ— after 1. He must seek it where it is to be found seek it in Iesus Christ and Vnion with him and seek Iesus Christ and the demonstrations of Vnion with him in the Word of God in all the Ordinance of God and duties of a Christian and in the Work of God in and upon himself He that will conclude according to truth about his spirituall and eternall estate must diligently try himself and his graces by the truth to wit the Word of God which is the only true touchstone we have to try our selves by The heart is deceitfull above all things and despeperately wicked Who can know it There is nothing in
the world that sooner deceives us or so much abuses us as our own hearts they are not to be consulted with nor trusted to without the Word but tried by it therefore search the Scriptures and search thy self If we go to the Creatuâ—e for assurance and go from Creature to Creature for it as the Bee goes from flower to flower the Creatures may all reply in the language of Job and say it is not in me neither is it to be found in me it cannot be gotten for gold neither shall silver be weighed for the price thereof Honour may say it is not in me neither is it to be found in me and riches may say it is not in me neither is it to be found in me gifts may say it is not in me and learning may say it is not in me neither is it to be found in me and thus may all the Creatures reply But where then is assurance to be found and where is the place thereof seeing it is hid from the eyes â—f the most and kept close from many of Gods Iewels The world sayes we have heard of the fame thereof but know not what it is Gods People say we thirst after it but know not where to find it Thou that thus complainest go to the word and it will tell thee in the Word and in the wildernesse assurance is usually found go thou to the Word to seek it follow the counsell of Christ thou that longâ—st after assurance but knowest not where to find it Go thy wayes forth by the footsteps of the flock and feed thy kids beside thâ— sheepherds tents Frequent the Word preached read the Word Printed Seek for Evidencâ— in grace and not in gifts in renewing grace not in morall grace seek it in the narâ—ow way These are the paths wherein the flock of Christ have gone before us and which they have trodden out unto us follow their foot steps if thou wouldest attain assurance go not in untroden paths to seek it it is a pearl that is not to be found in every place seek it therefore where it is to be found This is the first branch of the second Rule 2. The second is this He that would get assurance must seek it as it is to be sought after He must seek it according to the Scripture directory that is diligently orderly humbly perseveringly First He must seek it diligently Give diligence to make your calling and election sure saith the Text He that would get assurance must seek it diligently and industriously he must seek it as Solomon teaches us to seek wisdoms and understanding seek for it as for silver and search for it as for hid treasure It is treasure which lies hid and lies deep in the Bowels is the Scripture and he that will obtain it must dive deep for it and dive with his eyes open as the Indians are said to do for pearl he must labour for it industriously as labourers do in silver-mines Secondly He must seek it orderly he must follow the vein He must not begin where God begins but where God ends he must not begin at the root to fiâ—d the branch but by the branch discry the roote my meaning is he must not begin with Gods decree in predestination which is the root of salvation But with regeneration and justification which are branches issuing out of this root other wayes he may destroy the tree ere he is aware I mean himself and all hope of Heaven and salvation as I have known some do and fall into utter desperation The truth is he that will not beleeve untill he read God's decree in Heaven must never look for any assurance of Heaven here nor fruition of it hereafter If you will not beleeve you shall not be established saith the Text He that will reach to Heaven by Jacobs Ladder must begin at the lowest step this is the Scripture way to get assurance Christs directory prescribes it when Iesus Christ would instruct Nicodemus about his spirituall and eternall estate he did not send him to Heaven to read the records of the celestiall court but sent him to read himself over to search his own heart and life to consider whether he were regenerate and born again whether he were ingrafted into Christ and made a new Creature yea or nay Christ directs him to the effect to find out the cause not to the cause to find out the effect which teaches us that he that would get some good Evidence of the Love of God and his own salvation must begin at home with the workings of God in and upon himself he must consider what work the Spirit of God hath done in him what sight of sinne what sense of sinne what sorrow for sinne what lâ—athing and forsaking of sinne he hath wrought in him what grace or desire of grace or prizing of grace the Spirit of God hath wrought in him The Father himself Loveth you saith Christ. But how shall that appeare Why the next words tell us Ye have loved me and beleeved c. The Father himself loved you because ye have loved mâ— and beleeved that I came out from God It is as if Christ had said your faith to me working by love to me demonstrates it for Christ doth not here make our Faith or our love the cause of Gods love to us but the discoverer of it And the Apostle tells us That whom God did foreknow he also did predestinate to be conformed to the Image of his Sonne and ver 30. saith that whom he did predestinate them he also called to wit inwardly and effectually according to his purpose by giving them saving grace and whom he thus calleth them he also justifieth and whom he justifieth them he also glorifieth And here the Apostle followeth the example of his Lord and Master leading us to the cause by the effects and to the end by the meanes hence it is evident That he that would get assurance of his Election must seek it in the workings of God in and upon himself he must consider how his justification iâ— evidenced by his sanctification and his election by both Sanctification is Gods work in us justification is Gods work upon us both together are certain pledges of his good will towards us In the third place He that would seek assurance as it is to be sought after must seek it humbly with feare and trembling the Scripture calls upon us so to do Work out your own salvation with feare and trembling a seeker of assurance must seek humbly upon his knees and he must seek tremblingly with a holy feare and jealousie least he should mistake and miscarry for though it be possible for a Child of God to know his estate yet it is very difficult Fourthly He must seek perseveringly he must never give over asking untill he receive never give over seeking untill he find what he seeketh He must follow the example of the Spouse seeking
her Beloved inquire of the watchmen the Ministers of the Gospel where and how to find what he seeketh and followeth Christ by earnest prayer as the woman of Canaan did untill he obtaine his suit and he must not rest satisfied with the beginnings thereof but still labour for increase The Scripture speaks of assurance and full assurance of hope of assurance and sull assurancâ— of faith of the riches of full assurance of understanding and of great boldnesse in the faith to be attained in this life and this the Apostle prayed for for the Ephesians and laboured to beget in the Colossians as appears by the forecited place and this the Scripture exhorts all Christians to labour for and saith That he that doth these things shall never fall but an entrance shall be ministred unto him abundantly into the everlasting Kingdom of our Lord Jesus Christ which one would think were argument enough to perswade any Immortall soul to seek after it Thus of the second rule propounded for the getting of assurance The third is this He that would get assurance of the Love of God must work by the help of the Spirit of God who searcheth all things yea the deep things of God as the Scripture saith And beareth witness with our Spirits that we are the Children of God the Word cannot without the Spirit the Spirit will not without the Word assure us oâ— eternall happinesse therefore he that would get assurance must work by the help of the Spirit he must try himself and his graces by the Word through the help of the Spirit In the fourth place He that would get assurance must carefully avoid all the hinderances thereof in the generall he must shun and avoid all sinne more especially these sinnes Ignorance Atheisme Prophannesse and Hypocrisie Vnbelief and Impenitency Erronious Opinions Presumption and Desperation neglect of the meanes of Grace formall Vse of them and Rebellion against them strangnesse with God and Iesus Christ. Fifthly He that would get assurance must labour for all those qualifications and graces which may render him capable â—f it and which God usually imparts this blessing to First he must become a new Bottle I mean a new Creature for assurance is new wine and Christ will not put it into an old Bottle for it would burst the Bottle Labour therefore for grace trush of grace every renewing grace But more especially these graces Knowledg Faith Sincerity Heart-humility Contritition accompanied with Convertion and new Obedience Assurance will not dwell in an Ignorant Vnbelieving Hypocriticall Heart therefore he that would attain it must labour for those graces which are contrary to these vices God dwels as a reviver in the heart of the humble and contrite sinner He revives the spirit of the humble and the heart of the contrite ones Iesus Christ puts the strongest wine in broken Bottles I do not say into old but into broken Bottles he binds up the broken hearted He therefore that would get assurance must labour for an humble and broken heart A wise father will not assure a prodigall and disobedient Child of his inheritance while he continueth such no more will our Heavenly Father He therefore that would get assurance of inheritance with the Saints in light must come home to his Heavenly Father with a submissive and obedient heart with a heart obedient unto all his Heavenly Fathers Will. It is not every one that hath truth of grace that attains assurance but he that hatâ— truth of grace and strength of grace true faith and strong faith Therefore in the second place labour for strength of grace strength of faith and every other grace It is not every one that hath truth of grace and strength of grace that attains to assurance but he that hath grace and knows that he hath it Therefore if thou wouldest attain assurance labour to know the grace of God in thee In the third place Labour to know that thou haâ—â— grace that thou hast a true justifying faith that thou hast sincerity c. Grace in Gods Children is many times hidden from themselves and that is the reason why they reap so little comfort of it so little evidence by iâ— they do not know that they have received an earnest penny of God they do not know Gods ingagements of himself unto them Therefore if thou wouldest get assurance try and prove all thy graces whether they be true and reall Evangelical and renewing yea or nay especially these graces Faith Lovâ— Repentance Obedience Poverty of Spirit Sincerity c. that thou maist know thou hast truth of saving grace such grace as is crowned with glory and pray to God for sensâ— of grace Fourthly Get Righteousnesse Evangelicall Righteousnesse Righteousnesse of Iustification and Righteousnesse of Sanctification Assurance is an effect of Righteousnesse though not an inseparable concomitant of it The work of Righteousnesse shall be peace and the effect of Rrighteousnesse quietnesse and assurance for ever Labour therefore to get Christs Merit for thy Iustification and Christs Spirit for thy Sanctification Fifthly Labour to beleeve as if there were no law to condemn thee and to live as if there were no Christ to save theâ— Labour to beleeve stedfastly and walk exactly with God and Man When Stephen beheld the glory of God The Text saith He looked up stedfastly into Heaven and it 's certain that though a weak faith may bring a man to Heaven and glory yet it will not bring a man to behold the glory of God whilst he is here below it will not bring him to the riches of full assurance therefore if thou wouldest attain this labour for a strong and stedfast Faith joyned with a holy life These qualifications he must labour for that desires assurance Sixtly he that would get assurance must deny himself in point of finne and in point of righteousnesse First he must deny himself in point of sinne he must not spare a right hand nor a right eye but if it offend cut it off pluck it out as Christ speaks he must deny himself in his darling finne he must not allow himself in any one known finne nor in the omission of any one known duty towards God or towards man want in this is that which Satan usually makes his great battering Ingen to overthrow if it were possible the Faith and Hope of Gods Elect and that whereby he hinders them from getting or keeping this rich jewell of Evidence Allowance of sinne and assurance cannot stand together they are as contrary as fire and water the one will out the other Therefore he that would get assurance must deny himself in point of sinne Secondly He must deny himself in point of righteousnesse he must renounce all his own righteousnesse in point of justification before God and count them all losse and drosse and dung and build upon a sure Foundation viz. the Rock Christ. He
holds out unto the death and ends in fruition it can never be totally nor finally lost and this indeed is it's distinguishing property and it is the property of every renewing grace every renewing grace holds out unto the end that grace which weares the the Crown of Glory is persevereing Revel 2.10 It is not alwayes so in appearance but in truth A true beleever may at sometimes and in some cases seem both to himself and to others to have loft his faith and his other graces as many examples in Scripture shew but yet as Ieb speaks The root of the matter is within him still Truth of grace in the inward parts and it abideth there However a true beleever may and sometimes doth for a time lose the comfort of his grace and the fight of his grace and the power of acting of his grace yet he hath this priviledg above all formalists he never totally loseth the habit of any renewing grace these gifts of God are without repentance Wouldest thou then know whether thy faith be sound and saving and such as consequently demonstrates the holy Spirits saving habitation in thy soule try and examine thy saith by these properties and Scripture-Characters of a true jusâ—ifying faith and if it hold correspondency with them know for thy comfort that it is such as really demonstrates the holy Spirits saving habitation and special operatâ—on in tâ—y soul thy Union with Christ aâ—d eâ—ernal salvation by him whatsoever Satan or thine own conscience abused by Satan may at any time hereafter say to the contrary and give the Lord the praise The end of thy faith shall be the salvation of thy Soul as the Scripture speaks 1 Pet. 1.9 LOVE ANother grace demonstrating the holy Spirits saving habitation in us is Love to wit sincere Love God is Love and where God dwelleth by his Spirit he worketh Love to wit sincere Love to God and sincere love to man for Gods sake And this Love is a speciall work and fruit of the holy Spirit of God in man as appears by the language of the Apostle My little Children let us not love in word or in tongue but in deed and in truth And hereby we know that we are of the truth and shall assure our hearts before him and Gal 5. â—2 it is said The fruit of the Spirit is Love More particularly That sincere Love to God is a special work of the Spirit of God and such as accompanies salvation is evident by the great good that this grace is attended with both here and hereafter here all things how bad soever in themselves work together for good unto them that love God Rom. 8.28 And many promises of temporall and eternall good are made unto this grace Psal. 91.14 15 16. A Crown of Life is promised unto it Iam 1.12.25 Much good attendeth this grace here but as it is written Eye hath not seen nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 Such is the happiness joy and glory which God hath prepared for them that love him that it cannot enter into us till we shall enter into it It must therefore needs be a special work of the Spirit of God in us and a sure pledg of salvation He that sincerely loves God hath that in him which is a sure argument that he is greatly beloved of God I love them that love me saith Christ We love him because he first loved us saith the Apostle And must not that needs be a special work of the Spirit of Gâ—d in man which strongly argues the special Love of God towards man surely yes But sincere Love to God strongly arguâ—s special Love in God towards him that hath it therefore sincere Love to God must needs be a speciall work of the Spirit of God in whomsoever it is That sincere Love to man for Gods sake is a speciall work of the Spirit of God in man is evident by that which follows Sincere love to man for Gods sake in whomsoever it is is a real testimony of his Union with Christ Regeneration and New-birth and that he is indeed a true Disciple of Jesus Christ as these Scriptures following plainly evidence This is his Commandement that we beleeve in the Name of his Son Iesus Christ and love one another as he gave us Commandement and he that keepeth his Commandement dwelleth in him and he in him He that dwelleth in love dwellth in God and God in him If we love one another God dwelleth in us and his Love is perfected in us c. These Texts cleerly demonstrate this Love to be a real testimony of Union with Christ Love is of God and every one that loveth is born of God We know that we are passed from death unto life because we love the Brethren saith the Apostle And these Texts plainly evidence this love to be a true testimony of our Regeneration and New birth Love one another saith Christ as I have loved you meaning for the kind of Love By this shall all men know that you are my Disciples if you have love one towards another These Texts plainly demonstrate this Love we speak of to be a true Character of a true Disciple of Jesus Christ And must not that needs be a special work of the Spirit of God in man and a true testimony of his saving habitation in us which is a real testimony of our Union with Christ and Renovation by him and dependance on him Surely yes But sincere Love to man for Gods sake is eminently all this therefore this Love must needs be a special work of the Spirit of God and a sure testimony of his saving habitation in whomsoever it is Sincere Love is a grace without which all profession of Religion is but guilded Hypocrisie where Love is God dwels but where it is not the Devil dwels the more Love the more like to God the less of it the more like the Devil Wofull experience shews That those men which have great parts and gifts and little or no Love shew more of the Devils nature then of Gods and act more like the Devil then God where they have power Love is the sweetest flower in all the garden of God but it is a flower which the Devil cannot indure the smell of because he is not capable of it and knows that where Love dwels he must vanish and therefore it is his main design to destroy Love if possible in all sorts and sects and to root it up and banish it from the hearts of all men The Devil is well content that men should pray preach read hear Sermons and make a faire shew outwardly provided this spring not from Love nor tendeth not to the increase of Love to God nor man but if he see Love be the root and fruit of mens services then he goes cunningly and Serpent-like to
me and washed me with water yea with blood with the blood of his Sonne he throughly washed away my filth and annoynted me with oyl indued me with his Spirit and his grace c. I had forfeited all right to Heaven and earth into the Lords hand and he hath given me all back again freely and put me in a better condition than I was in before O the deepnesse of the riches of the Justice and Mercy of God! 10. In the tenth place Evangelical sorrow is a sorrow that keeps the soul in a sweet heavenly frame for all holy and heavenly duties it sweetly fits the soul for all holy performances Sorrow that flowes from the apprehension of Love in God is fresh and lively and full of spirits so that a man never performs any holy duty better then when his heart is filled with this sorrow Set a soul filled with this sorrow to pray and he will pray sweetly and heavenly fervently and effectually to wit in faith and so prevaile much with God Set him to hear and he will hear humbly and the whole Word of the Lord will be sweet unto him every precept and every threatning of the Lord every bitter thing will be sweet unto him every crum that fals from his Table will he gather up as precious food Set a soul filled with this sorrow to Divine Meditation and he will do it with great delight and freedome set him to receive the Sacrament of the Supper of the Lord and he will do this action in its beauty He will looke upon him whom he hath pierced and mourn for his sinne that hath pierced him and every other holy duty will he perform with a more heavenly mind than others which have not felt this sorrow or not in that measure which he hath done 11. The soul Evangelically contrite sorrows not so much for suffering as for sinning not so much for being displeased as for displeasing and dishonouring God by sinne it is grieved for its sinne because the holy Spirit of God is grieved by its sinne and broken with its whorish heart as the Prophet speaks and is melted by the consideration of the incomparable goodness of God and his kindnesse and love in Christ towards its self abused by its self rather then broken with horrour threatnings punishments or slavish feare Against thee thee only have I sinned and done this evill in thy sight saith the contrite soul and this is that which pierceth his soul. 12. The soul Evangelically contrite longs after freedome from sinne more than freedome from suffering it saies with the Church Lord take away all mine iniquity not with Pharaâ—h the plague Lord look upon my affliction and my pain saith the contrite soul and ease me of that if it be thy blessed Will but however forgive all my sinnes deliver me from all my transgressions Wash me throughly from mine iniquity and cleanse me from my sinne hide thy face from my sinnes and blot out all mine iniquities O wretched man that I am Who shall deliver me and when shall I be delivered from the body of this death This is the language of contrite souls The soul Evangelically contrite counts sin the worst Evill and Christ the best Good the guilt of sinne the power of sinne and the being of sinne is of all burdens the heaviest unto a contrite soul and that which of all other it longs to be freed from 13. The soul Evangelically contrite priseth Christ as the chiefest Good as the only true Good it is not satisfied with any thing without Christ it is not fully satisfied with any thing but Christ Christ in his Blood Christ in his Spirit Christ in his Ordinances Christ in his Ministers Christ in whomsoever his Image is stamped is precious above all earthly things unto the contrite soul Thou art my beloved and my desire is towards thee saith the Contrite heart to Christ. To the soul Evangelically Contrite the light of Gods Countenance and the sense of his love in Christ is more worth than all the treasures and pleasures in the world Lord lift thou up the Light of thy Countenance upon me thy love is better than wine better then Corn and Wine it strengthens more it comforts more it puts gladness in my heart more then Corn and Wine more than the choicest Creatures in the world saith the Contrite soul. When once this contrition had ceazed on Davids heart his soul did thirst for God as the thirsty land for rain and as the chased Hart for the water-brooks And not after God only in his immediate dispensations but in his mediate also after God in his Ordinances in his Sanctuary as appears Psal. 63.2 84.10 27.4 and thus did Mary Magdalen and Paul and other Saints under the New Testament when once this contrition had ceazed on their hearts they were very industrious seekers of God in his Ordinances By which it is eminently evident that it is the nature of Evangelical Contrition of hearts Evangelically contrite to prize highly communion with God in his Ordinances As it was with David and Mary and the other Saints here so it is with every soul Evangelically Contrite he hath the same judgement of and affection towards Gods Ordinances in truth though not in the same degree Such as the measure of contrition wrought in the soul is such usually is the measure of his affection to and thirst after these Divine excellencies forementioned 14. The soul Evangelically Contrite disclaims all righteousnesse of its own and rests wholly on the merit of Christ for justification before God We are all as an unclean thing and all our righteousnesses are as filthy raggs saith the Contrite Church Isai. 64.6 What things were gain to me those I counted loss for the excellency of the knowledge of Christ Iesus my Lord and do judg them but dung that I may winne Christ saith the Apostle Phil. 3.8 9. When once this Evangelical contrition hâ—d ceazed on the heart of Paul he renounced all his own righteousnesse all before conversion and all after conversion his old man and his new in matter of justification and rested wholly upon the merit of Christ which plainly demonstrates the truth asserted 15. Evangelical sorrow is a lasting sorrow and a wasting sorrow When once it hath ceazed upon the heart of a Christian it doth not pass away as the morning cloud and early dew or a land-flood but continueth and riseth up as a spring and is never exhaust till sin the cause of it be wholly taken away and not only the guilt and punishment of sinne but the very being of sinne till total deliverance from this body of death be granted This is evident in the Apostle Paul when once this sorrow had ceazed on his heart he did not cease to bewail his proness to sinne till his being in this world ceased as appears Rom. 7. ver 14.24 And as it is a lasting sorrow so it is a wasting
and ye shall be my People Jer. 31.33 What doth the Lord require herein on our part but to take him for our God and yield up our selves unto him as his People to apply Christ unto our selves and our selves unto Christ as aforesaid This is the Obedience of faith this is Evangelical Obedience the Obedience which the Gospel cals for and which it only accepts What shall we do that we might work the Works of God said some to Christ Ioh. 6.28 Christ replyes ver 29. This is the work of God that ye believe on him whom he hath sent In these few words is comprehended the whole work of Obedience the whole work assigned us by God This is the Work of God c. It is as if Christ had said you naturally seek Heaven by works but altogether mistake that work of works which is only acceptable and effectual to attain its end Beleeve on him whom he hath sent Beleeve on him who hath fulfilled the Law for us and will fulfill the Law in us This is the work of God assigned to us and a work which God worketh in us and this is unto flesh and blood of all works the hardest Here note these Corollaries Corol. 1. That the Obedience of Faith is of all works the most difficult unto flesh and blood this requires a man to deny himself totally which flesh and blood will rather deny God himself then do We rejoyce in Christ Iesus and have no confidence in the flesh c. 2. Our Souls naturally had rather dye and put off their immortality and everlasting being then put on the Lord Jesus Christ. They will not come to me 3. We all naturally dote upon works and say as the young man in the Gospel that came to Christ What shall I do that I may inherit eternall life But the work of works Beleeve in the Lord Iesus Christ we are of all other the farthest from till the Spirit of God work in us These from our Saviours mouth I have deducted This is the Work of God that ye beleeve in him whom he hath sent 4. Man naturally is so proud That he will not seek after God saith the Psalmist that is God in Christ for no otherwise can God be approached unto He thinks himself rich and to need nothing and knows not that he is poor and blind and miserable wretched and naked and therefore scornes to seek to God in Christ for wealth He will rather make a covering of Figg-Leaves than of Christs righteousnesse rather cover himself with rotten raggs than be beholding to Christ for his robe 5. Man regenerated so far forth as carnal is very unwilling to be beholding to Christ wholly for all the good he stands in need of hence it is that many regenerate persons will rest on promises no further than they can find themselves to obey precepts weary themselves out with labouring to fulfil the Law and never study the Obedience of Faith which is to renounce all that we can do To put no confidence in the flesh but rest only on what Christ hath done and suffered for us beleeving that every promise shall be made good to us so farre forth as may be good for us for Christ's sake This is to apply Christ unto our selves And our selves unto Christ According unto all his precepts This is the latter clause in the description of Evangelicall Obedience A Christian by the Obedience of faith Opens the everlasting doors to the King of Glory to come in and take possession and rule all in his heart and in his life He resigns up all to be ordered by him who so loved him that he gave himself for him so that not he but Christ liveth ruleth and ordereth all Every thought is yielded up unto the Obedience of Christ with desire that he will bring it into subjection 2 Cor. 10.5 Faith doth both receive and give it is faith that applies Christ to the man and the man to Christ as appears by Ioh. 1.12 compared with 2 Cor. 8.5 Faith makes him ours who makes all happiness ours Faith makes him ours in whom we are compleat and generates Love in our souls to him that hath loved us and given himself for us and this love constrains us to live not unto our selves but unto him which dyed for us and rose again 2 Cor. 5.14 15. and this is that Obedience which the Gospel cals for and which only it accepts and this if fincere and cordial is very acceptable with God though many wayes deficient It is the Gospel and the Gospel only that cals for this Obedience the Law doth not require us to apply our selves unto Christ no more than it doth require us to apply Christ unto our selves but barely saith Do this and live Transgrefse this and dye The Gospel doth not barely call for this Obedience of Faith but promises to give it and works the heart unto it yea freely gives it us as a gift They shall looke on him whom they have pierced c. Zach. 12.10 I will put my Spirit within you and cause you to walk in my Statutes saith the Lord c. Ezek. 36.27 To you it is given in the behalf of Christ not only to beleeve on him but also to suffer for his sake saith the Apostle Phil. 1.29 These things premised I proceed to the tryal of Obedience and for the more perspicuity propound this Question Quest. How may I discern whether my Obedience be sincere and cordiall Obedience yea or nay Answ. Thou mayest discern it by the efficient cause by the final cause and by the properties of cordial Obedience The efficient cause of cordial Obedience is the Love of God the final cause thereof is the Glory of God 1. The efficient cause of cordial Obedience is the Love of God cordial Obedience springs out of Love to God and he that cordially obeys the Will of God obeys it in Love to God not slavish feare nor self love nor vain glory But Loâ—e to God is that which leades him to obey the Will of God Therefore saith the Apostle The Love of Christ constraineth us 2 Cor. 5.14 Here note these two things 1. That whatsoever a man doth in way of Obedience to the Will of God be the action never so good or glorious in it self is no wayes acceptable unto God except it spring from Love a pregnant proof of this we have 1 Cor. 13.1 2 3. where the Apostle shews at large That all Obedience without Love comes to just nothing all parts and gifts all Faith and Obedience though it be to the death and the cruellest death that possibly may be without faith working by Love without Obedience springing from Love comes to just nothing at length It profiteth me nothing saith the Apostle On the other hand though we can do but little for God if that little we do issue out of Love to God it is very pleasing to and acceptable with God who looks more on our affection than our
comforts of it And he is tender of it as of the Apple of his Eye according to that of Solomon Prov. 7.2 To him The yoke of Christ is easie and his burthen light His Commandements are not grievous for he delights to do his Will 4. Cordial Obedience is constant and persevering it holds out in all times and seasons and variety of conditions as Moses and Christ intimate And true it is That he which cordially obeys Christ continues to obey him in prosperity adversity in time of peril as well as in time of praise when multitudes disobey and oppose the Will of Christ as well as when they seem to stand for the Will of Christ when all formal servers of Christ forsake him and cry Crucifie him as well as when they followed him and magnified him with Hosanna He resolves with Peter to follow Christ though it be alone and labours to follow Christ as Ruth followed Naomi as Elisha followed Elijah and Asahel followed Abner and doth it as is evident by many â—â—â—mples in holy Writ Noah Ioshua and Elija◠〈◊〉 Mary Magdalen and other Wome◠〈…〉 followed Christ were notable examâ—â—◠〈◊〉 in their time Here note these four things 1. That opposition doth not take off but rather spur on a cordial server of Jesus Christ. 2. That he that cordially obeys the Will of Christ is conformable unto Christ in Obedience He obeys the Will of Christ as Christ obeyed the Will of his Father for kinde though not for measure and degree to wit freely universally constantly even unto the death In all which respects cordial Obedience may be styled singular Obedience 3. And thirdly note That notwitâ—standing all this one that cordially serves and obeys Christ may and sometimes doth desist for a time through strong Temptations and humane weaknesse according to outward appearance This was Peter's case when he denyed his Master yet his heart still moved towards his Master his affections still yerned towards Christ even whilst his tongue denyed him as appeares by the consequence 4. Lastly note That he that cordially desires and really indeavours to obey the Will of the Lord if it were possible exactly and perfectly from right grounds and for right ends doth this in Gods account God who will accept the will for the deed accepts this desire and indeavour in and for Christ as Obedience He that consents to obey doth obey in Gods account To get a sure testimony to thy self then of the holy Spirits saving habitation in thy soul and of thy eternal salvation by Christ examine thy Obedience 〈◊〉 these rules of trial and if it be correspondâ—â—â— with them know that it is such as 〈◊〉 â—â—â—onstrates the holy Spirits saving operatâ—â—◠〈◊〉 thee and thy eternal salvation by Christ and give him the glory of all and humbly and beleevingly seek to him to better thy Obedience daily that God may have glory by it Poverty of Spirit Matth. 5.3 Blessed are the Poor in spirit for theirs is the Kingdom of Heaven THis is Jesus Christs own position therefore it needs no proof but cals for belief Christ in these words bequeathes the Kingdom of Heaven not 〈…〉 only but by deed of gift if I may so 〈◊〉 to the Poore in Spirit Blessed are the Poor in spirit for theirs is the Kingdome of Heaven c. By the Kingdom of Heaven in Scripture is sometimes meant the Kingdom of Grace and sometimes the Kingdom of Glory Both these as Christ here affirms belong to them that are poor in Spirit Blessed are the Poor in spirit for theirs is the Kingdom of Heaven c. The Poor in spirit are a generation mean and base in their own eyes and in the eyes of the world too but a generation very precious in the eye of Jesus Christ a generation very blessed and highly honoured by Christ himself a Kingdom of Grace and a Kingdom of Glory is here by Christ assigned to them Blessed are the Poor in spirit for theirs is the Kingdom of Heaven For the better understanding of these words note That a man may be two wayes poor in spirit He may be gracelesly poor or graciously poore in spirit gracelesly poor are all the posterity of Adam as they come into the world but this is not a blessed but a cursed poverty of spirit Graciously poor in spirit are all those in some measure in which Christ is formed graceless poverty of spirit is natural but gracious poverty of spirit is supernatural Evangelical and Divine Natural poverty or graceless poverty of spirit is cursed but gracious and Divin poverty of spirit is blessed Blessed are the poor in spirit fortheirs is the Kingdom of Heaven It is a gracious poverty of spirit and not graceless poverty of spirit to which Christ assigns the Kingdom of Heaven The frame of his spirit which is gracelesly poor is lively pictured Iob 11.12 Man is born like a wild asses-colt Job 39.7 8. He scarneth the multitude of the City He regardeth not the crying of his driver the range of the mountains is his pasture and he searcheth after every green thing A proud impudent silly vain Creature These words declare man gracelesly poore in spirit to be Thou sayest thou art rich and hast need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Rev. 3.17 This is Gods description of man graciously poor in spirit but this is not that poverty of spirit which I am seeking after not that on which Christ pronounces Blessed not that on which the Kingdom of Heaven is intailed therefore I pass by it Quest. But what is that poverty of spirit which Christ pronounceth blessed and on which he entailes the kingdome of Heaven How may it be described Answ. It is a speciall work of the sanctifying Spirit in the soul whereby a man is brought to see and feel his own emptiness of grace and Christs fulness and is truly humbled in regard of the one and in some measure comforted in regard of the other as one that hopes to receive of his fullness grace for grace This is that gracious poverty of spirit which Christ pronounces blessed and on which he intailes the kingdome of Heaven and the appearances of it are these which follow 1. A man graciously poor in spirit abhors himself and loaths himself because of all his abominations he is worse in his own eies than he can be in any mans else he sees a fullness of sinne in his nature and a fullness of sinne in his conversation and yet not such a fullness as he would see Iob 13.23 He is in his own account the chief of sinners 1 Tim. 1.15 2. A man graciously poor in spirit sees in himself a great emptiness of grace he sees that he is not sufficient of himself to think a good thought He is in his own account the poorest man in the best things of all that look after them Less than the leâ—st
of all Saints he disclaimes all his own righteousnesses and accounts them as rotten raggs and abominable things in reference to Justification before God He forgets all that is behind if he cast up his parts his gifts and his graces he concludes Circumcision is nothing nor Vncircumcision is nothing his faith his love his repentance his obedience all put together nothing he brings in the totall summe in meer ciphers I am nothing yea worse then nothing saith this soul Can a man be profitable unto his Maker I am unprofitable to God and man When saw I thee a stranger and took thee in or naked and cloathed thee c. Wherefore is there a price in the hand of a fool saith this soul. 3. A man graciously poor or blessedly poor in spirit is a man of a contrite spirit a man that trembleth at the Word of the Lord To him will I look saith the Lord that is poor and of a contrite spirit and trembleth at my Word Isa. 66.2 In this Text poverty of spirit contrition and the effect of it trâ—mbling at the Word of the Lord are joyned together as linkes of a Chain so as he that hath one of them hath all of them in some measure As for contrition it hath been already spoken of from Pag. 56. to Pag. 64. to which I refer the Reader 4. A man graciously poor in spirit as he sees a fullness of sinne and an emptiness of grace in himself and bewailes it so he sees a fullness of grace in Christ a fullness of mercy with God in Christ to pardon him and heal him to justifie him and sanctifie him and fill him with all grace and this is attended with some hopes to be made a partaker of it The truth of this is evident in the poor Publican He saw a fullness of sinne in himself and an emptiness of grace and he saw a fullness of mercy in God and merit in Christ to take away his sinne and garnish his soul with all grace and had some hopes to attain this otherwise he would never have gone to God for mercy A man graciously or evangelically poor in spirit hath some hope of obtaining mercy 5. And this makes him very industriously to seek after the Lord in a conscionable use of all those means which he hath appointed I will arise and go to my Father c. saith the poor Prodigal When once this poverty of Spirit had seized on his spirit he thought no labour too much to attain what he sought Draw me we will runne after thee saith the Spouse graciously poor in spirit Cant. 1.4 6. A man graciously poor in spirit esteems spirituall riches the best riches and for them he will with the Merchant-man give the best price for thâ—m he will part with all carnall things and count them but dung he doth hunger and thirst after righteousness more than after riches after the riches of grace more than after the riches of the world 7. A man graciously poor in spirit is a man of a humble spirit if God dispense his gifts liberally unto him or make greater discoveries of himself his mind and will unto him than he doth to others he will humbly and thankfully and really ascribe all the glory thereof unto the Lord and his free grace and say as Daniel As for me this is not conferred upon me for any Wisdome or goodness that I have more than other but of free grace for Christs sake bestowed upon me therefore to him be all the glory Who am I or what is there in me that God should shew such favour unto me above what he doth unto other This is vigor fit and â—â—t fit to give the denomination of a man graciously poor in spirit 8. A man graciously poor in spirit is the contentedst man with his condition of all others I went out full but the Lord brought me home empty saith a soul gratiously poor in spirit and yet she was contented with her condition Shall we receive good at the hand of God and shall we not receive evill Shall the thing formed say to him that formed it Why hast thou made me thus It is the Lord let him do with we as seemeth good to him This is the lanâ—uage of soules graciously poor in spirit Such a soul lookes upon every thing as a mercy that is on this side Hell and how bad soevâ—r his condition be thinks it too good for him 9. A man graciously poor in spirit justifâ—es God in all his dealiâ—gs even under his sadest providences and dispensations of Justice The Lord is righteous in all his Wayes saith this soul I am justly under this condemnation for I receive the due reward of my deeds for I have rebelled against his Commandmenâ—s c. 10. The soul gracioâ—sly poor in spirit grâ—anes under that privy pride which he finds in himself as that which is the great burdâ—n on his spirit and that which he longs to be delivered from Oh wretched man that I â—m who shall deliver me and when shall I be deliveâ—ed â—rom this corrupt nature of mine which exalts it sâ—lf against God and hinders the influence of his grâ—ce in me These Appearances of gratious poverty of spirit may serve to disâ—ry a soul graciously and blessedly poor in spirit Try thy spirit by them and if by what hath been said thou findest this Qualification in thy self in any measure bless God for it labour to grow in it and remember the words of our Lord Jesu Christ Blessed are the poor in spirit for theirs is the kingdome of Heaven Death to Sinne. Rom. 8.10 If Christ be in you the body is dead because of sinne But the Spirit is Life because of righteousness IN these words the Apostle lays down two great Characters of our Union with Christ or Christ resident in us The first this The body is dead because of sinne The second this The Spirit is Life because of righteousness Christ is in you saith the Apostle except ye be Reprobates 2 Cor. 13.5 If Christ be in you it will appear thus The body is dead because of sinne The Body here spoken of is not a body of flesh not a body Celestiall nor a body Terrestiall but a body Diabolicall a body of sin as the members mentioned Col. 3.5 demonstrate and likewise the language of the Apostle Rom. 7.24 where he calls corrupt nature the body and more plainly Rom. 6.6 stiles it The body of sinne Ephes. 4.22 The old man This is the body here meant The body of sinne is the depravedness and corruption of our whole nature by reason of which we are naturally averse to all good and prone to evill continually and so liable to all misery and therefore the Apostle calls it A body of death The body is alive in all those in whom Christ lives not but where Christ lives this body dies If Christ be in you the body is dead because of sinne c. Death to sinne is
because of the righteousness of Justification which hath Christs righteousness imputed unto him for righteousness A man thus alive to righteousness lives either the life of hope the life of faith or the life of sence and this life Satan doth labour much to deprive him of Where the soul is thus alive because of the righteousness of Justification that soul is alive indeed because of the righteousness of Sanctification and this is that life which this Text points at If Christ be in you c. the Spirit is Life because of righteousness If Christ be in you as a justifier He is in you as a sanctifier If Christ be in you the body is dead because of sinne but the Spirit is Life because of Righteousness The truth of this assertion doth further appeare thus Whom he justisieth them he also glorifieth saith the Text Rom. 8.30 But without holinesse no man shall see the Lord therefore it follows by necessary consequence That he that is justified hath this qualification in him to wit sanctification otherwise he could not see the Lord or be glorified To whom Christ is made righteousness he is made sanctification also 1 Cor. 1.30 This may suffice for the confirmation of this Truth That man is alive because of the righteousness of sanctification which hath the righteousnesse of the quickning spirit imparted unto him for the inlivening and regulating of his whole man A Christian in this world is alive because of the righteousnesse of sanctification truly but imperfectly his spirit is alive because of righteousnesse that is his understanding will and affections c. all the members of his body his whole nature so farre forth as regenerate is alive because of the righteousnesse of sanctification I say so farre forth alive that is so farre forth he approves of righteousnesse imbraceth righteousnesse and lives in the practise of righteousnesse out of Love to the God of righteoufnesse This is evident in the Apostle Paul as soon as Christ had taken up his dwelling in Paul and he was once alive to righteousnesse his whole man so farre forth as regenerate was turned about to another point he had another judgment of the things of God than he had before and accordingly imbraced what he before refused his heart was warmed with a love to the will and wayes of God and desire to walk therein Lord What wilt thou have me to do saith he command what thou wilt I am ready prest to obey thy will And his great care was to have alwayes a conscience void of offence towards God and towards man as himself affirms Act. 24.16 And thus it is with every man alive to righteousnesse he hath the same frame of spirit that Paul had the same grace that he had as a man alive to righteousnesse though not in the same measure Every man in whom Christ lives is alive because of righteousnesse but every one is not alike alive every one in which Christ lives is truly alive because of righteousnesse but every one is not strongly alive to righteousnesse some are more vigorously alive then others As Christ is more or lesse in a man so is he more or less alive to righteousnesse A man truly alive to righteousnesse hath these appearances 1. He is of all other men the most sensible of his own unrighteousnesse he sees more unrighteousnesse then righteousnesse in his best actions more flesh then spirit in himself as appears in Paul Rom. 7. 2. The body of sinne which is dead stinks in the nostrils of him which is truly alive to righteousnesse as the dead Corpse of a man doth in the nostrils of him that is alive in a natural sense 3. Lastly a man truly alive to righteousnesse is a new Creature of whom I shall speak in the next place Wouldest thou then know whether Christ be resident in thee yea or nay Consider seriously what the holy Ghost doth in this Text affirm If Christ be in you the body is dead because of sieâ— but the spirit is life because of righteousnessâ— and go through what hath been here said on this â—ubject and if it hereby appear that thou are one truly dead to sin and alive to righteousnesse concluâ—e thou mayest safely That the Lord is thy portion that Christ is resident in â—ny soul who having once taken possession there will not be â—uted Christ in thee the hope of glory will assuredly bring the soul and bâ—dy to live with him in glory If we be dead with him we shall also live with him saith the Text 2 Tim 2.11 therefore iâ— we be dead with Christ and risen again with him we shall assuredly live together with him in glory A New Creature 2 Cor. 5.17 If any man be in Christ he is a New Creature EVery one that is out of Christ is ouâ— of the root of life out of the stock of grace out of the way the only true way unto eternal happiness and thus are all the posterity of Adam by nature It mainly concerns every one therefore to consider seriously what he bottoms upon the old Adam or the new one of these two all flesh standeth on How we shall come to the knowledg of this this Text tels us If any man be in Christ he is a new Creature These words as they are in themselves an intire sentence contain in them a true and lively description of a man in Christ in them the Apostle lays down positâ—vely one great Character of a soul resident in Christ He is a new Creature This he layes down indefinitely if any man c. as if he had said If any man of what Nation station quality rank or condition soever be in Christ it will appear thus He is a new Creature Quest. But what is it to be in Christ Answ. To be in Christ according to the meaning of this Text is to be truly and really united unto Christ or ingrafted into Christ as a sience is into the stock incorporate into it and made truly one with it and every one that is thus in Christ is a new Creature Quest. But what is that may some say what is a new Creature Answ. A â—ew Creature according to his formality is a Creature wholly new I say a Creature wholly new so saith the Apostle in this Text Old things are past away all things are become new By a Creature wholly new I do not mean a Creature void of humane frailâ—y nor a Creature totally freed from the being or power of corrupt Nature not a Creature exempt from the exercise of temptations but a Creature renewed in every part though but in part and freed from the evil of temptations His appearances are many for a new Creature according to the meaning of this Text is one that is born again born of the Spirit as Christ speaks He is one in whom Christ is formed one in whom Christ lives He is one that is sanctifiâ—d throughouâ— in soul and body and spirit of his mind as
the 〈…〉 one holy 〈…〉 and 〈…〉 He is 〈…〉 from the 〈…〉 old thing◠〈…〉 new as this Text speaketh He is one whose heart and spirit principles and practises are all new and holy He is one who having received a new life from Christ desires and endeavours to live as a new Creature unto Christ only one that in every condition labours to live for the honour of Christ and so as he may truly say To me to live is Christ to me thus and thus to live is for the honour of Christ he is one in whom the name of Christ is glorified and the Gospel held forth one who in all things whatsoever he doth in word or deed labours to do all in the name of the Lord Iesus Christ to the glory of God by him one who desires and endeavours to have his whole conversation such as becometh the Gospel of Christ and to have every thought brought in subjection to the Obedience of Christ. He is one who though he have fleshly lusts in him doth not make provision to fulfill them he doth not habitually design and take thought how to fulfill them but how to mortifie them he is one who though he walk in the flesh doth not warre after the flesh but against the flesh He makes not his liberty an occasion to the flesh He is one who though he cannot live without sinne doth not allow himself in any known sinne but hates every false way and groans under the remainder of the old man in him as his greatest burden He is one that carries a holy jelousie over hâ—mself and all his wayes and thence labours to keep a spirituall watch within and without He is one that worships God in the Spirit and puts no confidence in the flesh one that servs God in newness of Spirit not in the oldness of the letter one that labours to be filled with the Spirit He is one whose conversation is in Heaven whilst he is on Earth one that delights in the Law of God after his inward man he delights to do the will of God He is one of another Spirit then the world hath one that walks by another rule then the world doth to wit the Word of God He is a growing Creaâ—ure he grows in grace He forgets what is behind and reacheth forth to that which is before He aims at perfection and presseth towards this neark He is one that lives in Christ as a branch in the Vine and brings forth fruit in him He is one in whose Nostrils the whole body of death and every part and member of it stinks one that labours to abstain from all appearance of evill and to be holy and blameless before God out of Love to God He is one that minds the things of the Spirit is led by the Spirit and walks after the Spirit He is a world-contemning and a world-overcoming Creature He is one that labours to deny himself and take up his cross and follow Christ as Caleb did to wit fully and as David did of whom God saies He followed me with all his heart to do that only which was right in mine eyes And as Ruth followed Naomi as Elisha followed Elijah and Asaebel followed Abner he would not leave Abner though he died by his hand A new Creature is one that counts himself a stranger and a pilgrim in this world and lives like a stranger a and pilgrim in this world one whose Conversation here declares that he minds desires and seeks after a better Country then this world affords to wit an Heavenly He is one that makes it his chiefest work to glorifie God and save his soul one to whom the Talent of time is very precious one that labours to use every Talent wherewith he is inâ—rusted according to the will of his Lord and for the honour and glory of his Lord one that labours so to walk before God here that whether present or absent he may be accepted of him one that labours to Honour God by using lawfull things lawfully as well as by shunning things unlawfull in themselves He is one that labours so to keep his account here that he may give it up with joy when the day of account comes He is one that doth not commit sinne one that seeks not his own but Christs and his Brothers good one whose affections are set on things above more then on the things below He is one to whom the Preaching of the Cross of Christ to wit the Gospel is the wisdom of God and the Power of God one who being born again as a new born Babe desires the sincere and nourishing milk of the word that he may grow thereby one that hears the voice of Christ speaking in his word by his Ministers knows it and obeys it and declines the voice of a stranger He is one to whom the whole Word and Will of God is sweet every bitter thing in it sweet He accounts no truth gall and wormwood as some phrase it He is one to whom all Gospel-Ordinances are sweet and delectable He is one that deserts not old truth to follow new light but makes it his sunne to discover the verity of it He is one that receiveth the Ambassadors of Christ to wit the lawful and faithful Ministers of the Gospel as Christ himself and esteems them very highly in love for their work sake He is one that delights in the Law of God after his inward man one that labours to live by saith in every condition prosperity and adversity one to whom the yoke of Christ is easie and his burden light one to whom none of Christs Commandements are grievous He is one that continuâ—th in the word of Christ in the love of it in the belief of it in the obedience of it He is one faithfull unto the death He is one which how high soever he be in place in parts in gifts or grace is low in his own eyes little in his own fight his heart is lowly still hence it comes to pass that when he hath done his best to follow the rule of righteousness he abhâ—rs himself for his unrighteousness and accounts himself a wretched man Finally he is one that is joyned to the Lord Iesus Christ and one spirit with him All this and much more then this the Scriptures affirm to be in a new Creature as all that are acquainted witâ— the holy Scriptures know Who so desires to be better informed touching a new Creature may consult learned Dr Preston on a new Creature but a prefect enumeration of all the qualifications of a new Creature is no where to be found but in the holy Scriptures which indeed do picture him to the life and to them I refer the Reader for full satisfaction herein and for the benefit of those which are unacquainted with the Scriptures or want time or ability to collect a cleare and sound evidence of a new Creature from the Scriptures I will reduce this
it is true and reall the work is begun within in the heart and spirit that is made new first although perfectâ—d last words and actions which are but the effects of these causes appear before them and give demonstration of them but these as the cause must needs preceed the effect A man by a common work of the Spirit of God on him may be made another man then formerly he was and yet not be a new Creature He may have another heart then formerly he had and yet not have a new heart He may be qualified with moral grace in a high degree and inabled to do much for God and yet not be a new Creature as appears in Saul and Iudas when God brought Saul to the Kingdom of Israel according to Samuels propâ—esie The Spirit of the Lord came upon him and â—e became another man and the Text saies God gave him another heart 1 Sam. 10. ver 6 9. A heâ—rt other wayes qualified then formerly And Saul was valiant and prosperous in his enterprises against the Philistins and gifted for ruling yet Saul never was a new Creature he never had a new heart Iudas when called to the Apostleship by Christ was by the Spirit of Chrift gifted for the work whereunto Christ called him he was made another man then he was before yet was he not made a new Creature he never had a new heart He was gifted for the Church but not for his own salvation There is a vast difference between being made another man and being made a new man as these instances declare Neither Saul nor Iudas ever were new Creatures nor ever had a new heart nor any renewing grace wrought by the Spirit of God in them A new heart is proper and peculiar to a new Creature fit and but fit to give the appearance of a new Creature The Creature therefore is to be accounted new only as it can derive newnes from within newnes from the heart and spirit all without may be new all the apparel new and yet the person old that weares it so all without may be new in appearance profession words and actions all new and yet the Creature old still the newness of the Creature consists chiefly in the renovation of the inward man I say chiefly not only A new Creature is one all glorious within one that hath the root of the matter within him as Iob speaks to wit integrity in his inward parts a new heart and spirit He therefore that will judg aright of his own spiritual estate must needs begin where God begins at the heart and spirit he must confider whether he have a new heart or not Quest. But you will say What is a new heart And how may I discern whether I have a new heart yea or nay Ans. A new heart considered according to its formality is a heart wherein Christ is formed a heart indued with renewing grace and acted by it a heart made one with the Lord a heart wherein Christ is resident and president And it may be discerned by divers appearances Take this discription of a new heart in which expression you like best it comes all to one it is not my work nor purpose to speak of the terms of this description therefore I passe from it to the appearances of a new heart 1. A new heart is a heart washed from wickednesse this is intimated by the Language of the Lord to Ierusalem Jer. 4 14. O Ierusalem wash thy heart from wickednesse that thou maist be saved c. Quest. But you will say How shall I know whether my heart be washed from wickedness or not Ans. I will mention only one Character of a heart washed from wickednesse which is this In a heart washed from wickedness vain thoughts do not lodg as welcome guests and if not vain thoughts then much lesse wicked thoughts this is plainly hinted in this Text wash thy heart from wickedness that thou maist be saved how long shall vain thoughts lodg within thee it is as if the Lord had said Thy willing lodging of vain thoughts within thee plainly demonstrates thy heart is not washed from wickednesse for were thy heart washed from wickednesse vain thoughts would not nay they could not lodg within thee as welcom guests Vain thoughts may and oftentimes do arise in the best and most holy man or woman alive but they do not lodg with such a person as welcome guests Object But may some say I cannot from this conclude that my heart is washed from wickedness but rather that it is not washed from wickedness for I find that vain thoughts do not only arise in me but lodg with me abide with me long and many times with delight I do not only think vain thoughts but many times bid them welcome Ans. This know that every one whose heart is washed from wickednesse beares the Image of a double person he beares the Image of a person washed and of a person unwashed of the old man and of the new and so farre forth as he is washed and clensed he doth decline and hate vain thoughts but so farre forth as unwashed and unregenerate they are welcome and pleasing to him The heart that is washed from wickednesse is not perfectly but imperctfely washed hence it comes to pass that there is in it both a detesting of and a delighting in the same thing at the same time vain thoughts lodg not with the regenerate part of the man as welcome guests whatever they may do with the unregenerate part Vain thoughts as Satans souldiers may quarter upon a man whose heart is washed from wickednesse will he nill he but they are not welcome guests but wearysome guests to him so farre forth as washed Whosoever therefore can find that he doth truly hate and decline vain thoughts ought not hence to conclude that his heart is not washed from wickednesse nor that he hath not a new heart but rather to conclude with the Apostle Rom. 7.17 It is no more I that do it but sinne that dwelleth in me it is no more I as washed and sanctified that welcome these guests but it is sin that dwelleth in me that doth it 2. Secondly Another appearance of a new heart is purity a new heart is a pure and simple heart That which is in Ezekiel called a new heart is by Christ called a pure heart Mat. 5.8 and a blessed heart which plainly declares that a new heart is a pure heart A pure heart is of all other the most sensible of its impurity it still finds more impurity then purity in its self and therefore goes to Christ for more cleansing stills to the Blood of Christ to the Spirit of Christ to the Ordinances of Christ with the desire and language of David Create in me a cleane heart O Lord and puts that promise in suit Ezek. 36.25 A pure heart will not mix with any impure thing but is still purging it out it is like
nature but of the holy Spirit Hence I conceive a man may then be said to walk in and after the Spirit when he walks not after the flesh as the Apostle speaks but after the rules of the Spirit given in the Word of God and according to the motions dictates and guidance of the Spirit which are never contrary unto but agreeable with the Word of God when he doth not voluntarily and approvedly obey the dictates of corrupt nature but the Word and Spirit of God when he doth walk according to the rule of the written Word at lest in his aim desire and endeavour Here note two or three things He that is thus led by the Spirit of God walks after the Spirit more strongly or morâ— weakly as he is more or lesse new He walks after the Spirit more swiftly or more slowly as Chrisâ— by his Spirit draws him more strongly or morâ— weakly some Christ by his Spirit draws more strongly and they run after him as the Church speaks Cant. 1.4 They follow their leader vigorously unweariedly witâ— delight others he draws more weakly 〈◊〉 they walk more slowly after him according to the different dispensations of the Spirit of God so doth man move more strongly or more weakly more swiftly or more slowly in the wayes of God Then again note this Man at his best estate here follows his leader walks after the Spirit but as a blind lame impotent Creature if at one time he runs after his leader and follows him vigorously at another time he is weary and walks slowly now he stumbles and anon fals and were it not that his leader is very able wise and watchfull he would give over quite and fall irrecoverably 12. In the next place A man that is thus led by the Spirit of God is a curagious and resolute opposer of all leaders contrary unto this leader if the World tempt and strive to be his leader he opposes that if the flesh tempt and strive to be his leader he opposes that if the Divell tempt and strive to be his leader he resisteth him and all this he doth in the strength of the Spirit of God whom he hath chosen for his leader all this is evident in Paul a man led by the Spirit of God after a special manner his courage and resolution was such that he maintained a constant warre with these three enemies on this ground that they would have been his leader they had led him before would have led him again but this he had rather dye then yield to when once led by the Spirit as his own testimony in divers places proves He that thus doth may be and sometimes is led captive by some one or other of these enemies This the Apostle Paul sadly complains of as an experimented truth Rom. 7.23 13. Finally he whom the Spirit of God thus leads he leads so long as he needeth leading He will lead us over death unto glory Psal. 48.14 compared with Psal. 73.24 He whom the Spirit of God once leads as a sanctifier he never totally nor finally gives over leading but leads him through grace unto glory Lay all these things together and consider whether it be thus with thy selfe yea or nay and if upon a true tryal thou findest it thus with thee conclude thou mayst safely That thou art one led by the Spirit of God after a special manner and so consequently a sonne of God by Adoption an heir of Heaven a new Creature The seventh and last appearance of a new Creature which I will mention here is thiâ— he is one that is joyned to the Lord Jesus Chrâ—iâ— and one spiriâ— with him That he is one joyned to the Lord Jesus Christ is evident from the words of this Text If any man be in Christ he is a new Creature Here it is granted That a new Creature is in Christ Eâ—go it must needs then be granted That he is joyned to Christ for to be in a thing is more then to be joyned to it and the greater doth necessarily comprehend the lesser but according to the meaning of the Apostle here these expressions of being in Christ and being joyned to Christ I conceive comes all to one That he that is thus united to Christ is one Spirit with Christ is evident by the Language of the Apostle 1 Cor. 6.17 He that is joyned to the Lord is one spirit In these few words we have a compleat description of a new Creature in his conjunction with Christ and in his conformity to Christ in his Union with Christ and Communion with him of this Union with Christ what it is and how effected the Reader may see more in Pag. 2 3. this only I will add here and so proceed That the joyning to the Lord here spoken of is not a bare joyning in nature only by Christ's participation of our humane nature neither is it a joyning in glory but it is a joyning to the Lord in grace A new Creature is one then that is joyned to the Lord in grace And he that is thus joyned to the Lord is one Spirit that is he is one Spirit with the Lord Jesus Christ he is one with Christ in every thing one with Christ in affection one with him in action one with him in function one with him in life and conversation Christ is formed in him in all these and he thereby made one spirit with Christ. 1. He is one with Christ in affection Christ is formed there he loves what Christ loves and hates what Christ hates Christ loves righteousnesse and hates iniquity all iniquity Heb. 1.9 and so doth he that is joyned united and married to the Lord and so become a new Creature He loves righteousnesse and hates iniquity as truly though not so strongly as Christ doth as the Language of such an one declares Psalm 119. verse 127 128. 2. He is one with Christ in action Christ is formed there he walks by the same Rule he obeys the same Law that Christ doth to wit the Will of the Father the rule of Christ's action was the Will of his Father I saith he came down from Heaven not to do mine own Will but the Will of him that sent me Joh. 6.38 I seek not mine own Will but the Will of the Father which hath sent me Joh. 5.30 My meat is to do the Will of him that sent me and finish his Work Joh. 4.34 Not as I will but as thou wilt Mat. 26.39 Christ and a new Creature walk by one and the same rule the head doth not walk one way and the members another the head doth not walk â—y one rule and the members by another but both by one and the same rule to one and the same end to wit the glory of the same God Christ's Rule was the Will of the Father Christ's ultimate end of all his actions was the glory of the Father and he that is joyned to the Lord Jesus Christ is one
with him in this Christ and a new Creature are one in their ends and aimes Lord What wilt thou have me to do saith a new Creature I desire thy Will should be the rule of my action I desire Christ may be magnified in my body whether it be by life or by death This is the language of one joyned to the Lord Jesus Christ and one Spirit with him He that seeketh the glory of him that sent him the same is true saith Christ and he that seeketh the glory of Christ according to the rule and exampâ—e of Christ the same is new say I. 3. Thirdly Christ and a new Creature are one in function Christ is a Prophet and he that is joyned unto him is one with him in this Chrisâ— is a Prophet to teach his members and his members are one Prophet with him to exhort and build up themselves and one another in their mâ—st holy faith but with these differences Christ hath the Spirit of Prophesie as a fountain and without measure in all fulnesse but hâ—s members as streams issuing from that fountain by gift and of his â—ulnesse Châ—ist is an universal Prophet to teach all his Peâ—ple without limitation of persons or place but all his members are not so they are limited Propheâ—s and mâ—y not go beyond the bounds of their proper spâ—ere not beyond the bounds set by this great Prophet in his Word Christ is a Priest and he that is joyned to him is one with him in thiâ— Christ hath made all â—is Members Priests to God Rev. 1.6 to offer up spirituall Sacrifice to God Christ hath offered up himself to God he dyed and sâ—crificed himsâ—lf to God And he that is jâ—â—ned unto him is made conformable unto his death he hath sacriâ—iced all to Christ his whole self his own reason will righteousnesse and wickednesse all within him and without him he is become dead to sinne dead to his own righteousnesse dead to the World dead to all by the body of Christ They that are Christs have crucified the flesh with the affections and lusts saith the Apostle Gal. 5.24 Christ is a King to rule over his People and over his enemies and he that is joyned unto the Lord Christ is one with him in his Kingly Function He hath made us Kings saith the Text Rev. 1.6 Kings in a spiritual sense to rule over our thoughts affections words and actions over all our lusts so as sin doth not rule nor reign in us within nor without as an approved Lord Christ and a new Creature are one in Life and conversation A new Creature is one dead with Christ and risen again with him to newnâ—sse of Life he that is joyned to the Lord is one Spirit Christ is formed in his Life and Conversation by transforming him in hiâ— Life and Conversation and conforming him in his Lise and Conversation to the Image and Example of Christ so as he may truly say with the Apostle It is no more I that live but Christ that dwelleth in me Christ was holy and harmlesse in his Nature Life and Conversation Heb. 7.26 He wâ—s inwardly holy as well as outwardly holy holy in his Thoughts in his Affections in his Words and in his Actions Holy in all mannâ—r of Conversation in all places in all company in all times and variety of conditions holy in Life and holy in Death and he that is joyned to the Lord Jesus Christ is holy as he is holy but with this difference Christ our head was holy by nature but we his members are holy by grace only Christ our head was holy with a perfect holinesse but we his Members have only a sincere holynesse in this Life our conformity unto Christ is in kind not in degree Christ our head had a derivative holynesse he could derive holynesse into his Members and infuse it into them which had none but this is proper and peculiar unto him this cannot the best of his Members do He that is joyned unto the Lord is one Spirit one holy Spirit dwelleth in the head and in the Members in the head without measure in the members as it seemeth good unto the Head to infuse it Christ and his have one heart and they have chosen one way one way of holynesse leading to a place of perfect holynesse and happinesse they speak one language mind one thing aim at one end one they are in the state of grace and one they shall be for ever in glory He that is joyned to the Lord is one Spirit A new Creature a true Member of Jesus Christ is better known by his Spirit then his outward man for the root of the matter as Iob speaks is within him his Circumcision is inward in his heart and spirit he is one Spirit with the Lord Jesus Christ. Ye know not what Spirit ye are of said Christ to his Disciples Luk. 9.55 But this Text shews what Spirit a new Creature a true Member of Christ is of he is one Spirit with Christ He that is joyned to the Lord is one Spirit A new Creature one joyned to the Lord in grace is very watchful over his outward man over his words and deeds but especially over his heart and spirit to keep them stedfast with God Thus was Christ and he that is joyned to the Lord is one Spirit Quest. But what Spirit was the Lord Iesus Christ of Answ. 1. The Spirit of Christ was a Spirit of Truth it is so called Ioh. 14.17 16.13 We read of a lying spirit in the 2 Chro. 18.21 22. and this is powred out in these dayes wherein so many lyes and slanders are daily broached to the dishonour of God and the Truth but this Spirit is not one with Christs Spirit but with Antichrists Christs Spirit is the Spirit of Truth but Antichrists Spirit is the Spirit of falshood error and all deceiveableness as appears by the 2 Thes. 2.10 2. Christ was of a humble meek and lowly Spirit as himself affirms Matth. 11.29 And the Prophet Zechariah of him Zech. 9.9 Of this Christ gave many reall testimonies when here on Earth He was not only humble meek and lowly in his carriage and in shew but in Heart and Spirit He was really such as his Birth Life and Death did testifie 3. Christ was of a just and righteous Spirit so saith the Prophet Zech 9.9 He is just Christ was not only morally just but he was Divinely just as is evident by his Government the revealed Will of God is the Cannon by which he rules they which walk contrary unto it sooner or later he punisheth and they which walk according to it he sooner or latter rewardeth He doth judg with righteousness and reprove with equity saith the Prophet Isai. 11.4 4. Christ was of a mercifull tender and compassionate Spirit he had compassion on the souls of his enemies as that Text Ezek. 16. ver 4 5 6. with many others shew He had
condition truely I know no rule in Scripture more infallible than this in this Text He that is joyned to the Lord is one spirit Consider what hath been said on this Text Consider what Spirit Christ was of and then examine thy self whether thou art one Spirit with him Consider whether the spirit that is in thee do truly answer to the Life to the Spirit of Christ if so know that it argues thy state good thy Creation new Christ and thee truely one Object But I find so much Hypocrisie so much pride so much hardnesse of heart and unholinesse in my self may a poor soul say here that I cannot hence conclude that I am one joyned to the Lord and one Spirit with him but rather that I am joyned to the Devill and one Spirit with him I cannot hence conclude that I am a new Creature but rather that I am in the state of nature still Answ. This Text doth not say that he that is joyned to the Lord is totally freed from these corruptions but that He is one Spirit he is one Spirit with the Lord Iesus Christ he is one with him in Spirit And this a man may be said to be when he hath these Divine qualifications of spirit forementioned truely wrought in him though weakly and imperfectly and much flesh much corruption remaining in him This must be granted otherwayes no man in this life could be said to be joyned to the Lord and one Spirit with him 2. But secondly A true sense of these corruptions accompanied with a loathing of them and warring against them in faith is so farre from rendering thee such as the Objection speaks of that it strongly argues the clean contrary to wit That thou art indeed joyned to the Lord and one Spirit with him that thou art incorporate into Christ and made new by him For it is from Christ and that new quality of grace which he hath infused into thy soul that this sense of corruption and antipathy springs hence it is that corrupt nature becomes a burden on the spirit naturally it is not so The Apostle Paul when joyned to the Lord and one Spirit with him when ingrafted into Christ and made new by â—im then and never till then did he groan under this burden then and not before did he complain of this body of death and the motions of lusts that warre in our members Wouldest thou then know from Scripture-grounds what thy condition is Whether Christ be in thee and thou in Christ go through what hath been said on these two Texts If Christ be in you the body is dead because of sinne c. and this we are now upon If any man be in Christ he is a new Creature Consider whether thou art become dead to sinne alive to righteousnesse a new Creature Consider whether Christ be formed in thee whether thou hast a new heart whether thou livest in Christ as a branch in the vine and bringest forth fruit in him whether thou art one that doth not commit sinne in a Scripture sense Whether thou art one that groans under the remainder of the old man in thee as thy greatest burden Whether thou art one that minds the things of the Spirit that art led by the Spirit and walks after the Spirit Finally whether thou art one Spirit with the Lord Iesus Christ and if upon a true tryall of thy self thou findest by what hath been said that it is thus with thy self conclude thou maist safely as I conceive to thy comfort with the Church in the Canticles My well-beloved is mine and I am his That thy estate is good thy interest in Christ true and real and thy Title to Heaven such as no enemy whatsoever no not Satan nor sinne shall be able to deprive thee of it whatever Satan or thy own conscience abused by Satan may say to theÌ„ contrary Fatherly Chastisements Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth IN these words the Apostle fetcheth an argument of Divine and Fatherly Love from a Rod and concludes sonneship by adoption from Chastisement Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth The Position of the Apostle is confirmed by a plurality of witnesses both Solomon and Christ concurre with Paul herein Whom the Lord loveth he correcteth even as a father the son in whom he delighteth saith Solomon Prov. 3.12 As many as I love I rebuke and chasten saith Christ Rev. 3.19 The truth of this position hath been experimented by a cloud of witnesses by all the Sonnes and Daughters of God that have gone before us unto Glory and will be by all that shall follow after us and therefore needs not much proving The Apostle tells us That through many afflictions we must enter into the Kingdom of God And in ver 8. of this Chap. saith that if ye be without Chastisement whereof all are partakers then are ye Bastards and not Sonnes Immunity from correction is rather a Character of a Bastard than of an Adopted Son of God it is rather a note of an Ismael than of an Isaac it is rather the mark of a Goate than of a Sheep it is rather a demonstrator of a child of this world than of a Disciple of Christ for the Crosse is a reculicen which all Christs Disciples must weare as he himself tels us In a word it is rather a badge of an heire of Hell than of an heire of Heaven of a reprobate rather than an elect and adopted Child of God for Chastisement is the universal lot of all Gods Children as this Text tels us Whom the Lord loveth he Chastiseth yea scourgeth The most people in the world fetch their evidence of Gods Love from Gods liberall dispensations of his gifts either natural or supernatural eternal or internal transient gifts I have this gift liberally dispensed to me of God saith one and I have that gift liberally dispensed to me of God saith another I have health saith one and I have wealth saith another I have no changes but constant prosperity through my pollicy in winding with the times I have esteem in the world and successe in every thing I go about ortake in hand therefore doubtlesse God loves me Ergo. Another looks higher than this and saith I have natural parts and supernatural gifts liberally dispensed to me of God above what many others have I have wit and understanding c. more than many others I have knowledg and I have utterance and herein excell many I have esteem among the Godly wise and a name to live I have a form of Godlinesse and a shadow of every grace of the Spirit many Talents in my hand and hence conclude God doubtlesse loves me whoever he hates Ergo. But neither of these argue well for their sonneship nor their eternal estate for no where doth the Scripture make any of these signs of Gods special love or our adoption It is evident by Scripture That a
a grace which keeps a man quiet within when all things are troublous and very unquiet without it is a grace which possesses a man of himself when dispossessed of all earthly comforts it is a speciall work of the Spirit of God in the soul enabling a man not stupidly but quietly to bear whatsoever God lays upon him without feeling murmuring or repining against God or man in heart or in tongue or fainting under his chastising hand When it is thus with a sufferer for Christ then may he be said to suffer according to the will of Christ in this particular to wit patiently 4. Christ requires joy in sufferers for his will Count it all joy when you fall into divers temptations Rejoyce and be exceeding glad saith Christ. Rejoyce in that day and leap for joy It is divine joy or the joy of grace that Christ here calls for in sufferers for his will it is that joy which Nehemiah calls The joy of the Lord. And this is a holy passion of the soul issuing out of the apprehension of what Christ hath done for it and will do for it reviving elevating and strengthening the soul and carrying it above it self It is a wing grace which whiles the soul is actually possessed of is thereby carried above it self above the world and above Satan Faith and joy are the two wings of the soul which bear it up both in doing and suffering If either of these be câ—ipt the soul is much hindered thereby and exposed to many dangers Joy as all other graces of the Spirit hath different degrees in different times and subjects and is usually greatest in the greatest sufferers and sufferings for Christ. When a man is spoiled in his estate spoiled in his good name spoiled in his body or any thing respecting the preservation or felicity of this life for his faithfullness to the word and will of Christ and yet with the good Prophet Rejoyces in the Lord and joys in the God of his salvation then may he be said to suffer joyfully then may he be said to suffer according to the will of Christ in this particular 5. Christ in his Word calls for courage in sufferers for his will the will of Christ is that he that suffers for a good cause should not be ashamed of his cause nor of his sufferings If any man suffer as a Christian let him not be ashamed Be not thou ashamed of the testimony of the Lord nor of me his prisoner saith Paul to Timothy The will of Christ is That he that suffers for his will should not be afraid If ye suffer for righteousness sake happy are ye and be not afraid of their terrour nor be troubled Fear them not saith Christ thrice in one Chapter Fear noâ— them that kill the body but are not able to kill the soul Phil. 1.28 Christ compares his Church to a company of horses in Pharaohs Chariots which in all probability were the best in Egypt and like to the war-horse which the Lord describes to Iob Job 39. very couragious in the hottest battell Christ by this metaphor hints unto us That his will is that we should be very bold and couragious in whatsoever we do or suffer for his sake and that he expects it at our hands his will is that we should be like a company of horses in Pharaohs Chariots full of spirits and courage in doing and suffering and not like a company of Jades in a Dung-Cart spiritless and unfit to bear any thing for his sake It is Christian-courage that Christ requires in sufferers for his will Christian courage is a grace of the â—pirit whereby a man resolves through the help and assistance of Jesus Christ to cleave close to his word and will and boldly to stand for it mauger all opposition and chuses rather to suffer any thing than omit any thing or commit any thing that should derogate from the honour of Christ. A man doth then declare Christian courage when he is not ashamed nor afraid to own a good cause or appear in it because of suffering when he can suffer for the Gospel or any Ordinance of God and truly say with the Apostle Though I suffer these things neverthelâ—ss I am not ashamed I am not ashamed of the Gospel of Christ nor of the cause of God And when with the three Children he slights the torment and the tormentor resolving in the strength of Christ to do his duty whatsoever he suffer for it and to cleave close to the word and will of Christ whether deliverance or no deliverance arise here when he is more afraid to displease God than man when he is more afraid of losing things spiritual and eternal than of losing things temporal when he chooses to suffer rather than sinne when he endureth the Cross and despiseth the shame when he refuseth base deliverance and yeeldeth his body rather than his cause his cause being good into a Tyrants hand When a sufferer for a good cause doth thus declare his courage he declares it in a high degree and suffers according to the will of Christ in this particular 6. Christ in his Word requires perseverance unto the end in suffering for his will and it is unto the persevering sufferer that this great reward of reigning with Christ is promised Be thou faithfull unto the death and I will give thee the Crown of life He that shall endure unto the end the same shall be saved Christian perseverance is a conftant holding out in the Truth to the last breath in the belief love profession and practice of the Truth And this he may be said to do that doth never totally nor finally apostatize from the Truth once received It is possible for one that perseveres in suffering at some time and in some kind and measure to desist from his former forwardness through strong temptations and humane frailty witness Peter who through fear denied his Master and forsware him and yet did after suffer for him 7. The will of Christ is That he that suffers for his will wrongfully should do it for conscience sake For conscience towards God conscience of his duty should be the principall motive inducing him to suffer I do not say the only but the principall motive A man may then be said to suffer for conscience towards God when conscience of his duty is the thing that puts him upon suffering when he to avoid sinne or performe duty exposes himself to suffering when he out of scruple in conscience of the lawfullness or unlawfullness of a thing commanded or forbidden by Authority refuseth it and chooses rather to suffer in his outward man than to baffle his conscience or displease God by rebelling against lawfull Authority which is Gods Ordinance He that doth thus suffer doth suffer for conscience towards God and according to the will of Christ in this particular 8.
forth to God in supplication and thanksgiving this is evident by Gal. 4.6 Rom. 8.15 26. The soul thus sealed by the Spirit of God longs after and delights in approaches to God and God approaches to it in all his holy Ordinances Let me see his countenance let me hear his voice saith the soul thus sealed for sweet is his countenance and his voice pleasant it delights to meditate on and walk with its God it doth not leave off duty but performs it more conscionably and spiritually In the fift place sound assurance produces fruitfullness the soul that is by the Spirit of God assured of the grace and favour of God towards it is usuâ—lly the fruâ—tfullest in righteousness as is evâ—dent by the language of the Apostle Col. 1.6 After the Colossians knew the grace of God in truth they were more fruitfull in righteousness than ever Sound assurance of the love of God produces care and industry in the work and wayes of God as is evident by the language of the Apostle 2 Cor. 5.1 8. We know we are confident saith he of himself and other Believers and what follows Therefore we labour that whether present or absent we may be accepted of him ver 9. These mens assurance produced not carelesness and sloth but care and industry and it is the property of good assurance so to do This condemns that Popish Tenet That assurance of salvation is the destroyer of all piety and charity And it condemns that assurance that is fruitless or careless In the sixt place Sound assurance produces joy 1 Pet. 1.8 Faith of evidence and joy are inseperably united they are Twins born at once and if assurance die joy dies with it In whomsoever the Spirit of God is a Spirit of Confirmation he is a Spirit of Consolation the soul that is assured of the love of God towards it cannot but rejoyce in it spiritual Consolation doth not spring so naturally from any thing as it doth out of the witness of the Spirit joy may be I mean some kind of joy where assurance is wanting but assurance never goes without joy spirituall joy There is a generation as Solomon tels us which in the midst of laughter their heart is sad and there is a generation which in the midst of sadnesse their heart rejoyceth And those which are thus sealed by the holy Spirit of God are they such is the power of sound assurance that it will make I mean instrumentally the heart to joy whilst the outward man sorrows it will fill the heart with joy unspeakable and full of glory whilst the outward man is filled with shame and contempt yea sound assurance is for the most part then strongest and shews it self with most vigor and light somenesse within when the greatest damp of outward discomforts lye upon the person and the world most frowns upon him or persecutes him for his frowardnesse and faithfulnesse in the cause of God When Paul and Silas had much cause to sigh for their usage amongst men they then sang and rejoyced Act. 16.25 When the Apostles did suffer shame for Christ then did they most rejoyce Act. 5.41 When the People of God were spoiled of their goods and spoiled in their persons then did they rejoyce and whence sprang their joy in this disconsolate condition but from their assurance They took joyfully the spoiling of their goods knowing that they had in Heaven a better and induring substance Heb. 10.34 Assurance of Gods favour produceth joy according to its measure and degree assurance of hope produceth joy assurance of faith produceth more joy The riches of the full assurance of understanding most of all The joy that springs from assurance is a heart strengthening joy a life lenghtening joy and a joy that no man can take from us it is a soul inlarging a shame despising a God-glorifying a world-overcoming and a sin-overcoming grace In the seventh place Sound assurance produceth humility this seal of confirmation when set by the Spirit of God doth work the soul to more humility of mind then usually is in others The Apostle Paul is a notable instance hereof he was thus sealed by the holy Spirit of God when he said I am perswaded that neither Death nor Lfe Angels Principalities nor Powers nor any other thing shall be able to separate me from the Love of God which is in Christ Iesus our Lord and then did be serve the Lord with all humility of mind and with many tears as himself saith Act 20.19 Sound assurance is heart-humbling heart-molifying Sound assurance leaves not the soul without a holy jelousie of it self nor without a Christian watch This is evident in the Apostle Paul Rom. 8.38 39. compared with 1 Cor. 9.26 27. I am perswaded saith he that neither Deaâ—h nor Life nor any other Creature shall be able to separate me from the Love of God c. Yet was he not hereby taken off from but rather incited to a holy jealousie of and watchfulnesse over himself and all his wayes as appears by the forecited place Sound assurance and holy jealousie may well stand together and he whose assurance is void of holy jealousie and watchfulnesse hath great cause to be jealous of his assurance Sound assurance is not the destroyer but the Nurse of holy jealousie and watchfulnesse Neither is holy jealousie an enemy to but a preserver of sound assurance In the ninth place Sound assurance works the heart to more contempt of the world and the things of the world then others usually attain to and it doth mightily quicken and spur forward the soul to more holinesse hatred of sinne and zeal and courage in the cause of God Moses and Paul are pregnant examples of this of the effects of this seal in Moses we may read in Heb. 11. v. 24 25 26 27. Exod. 32.31 32 and in Paul Phil. 3. v. 7 to 15. Act. 20. v. 19 to 25. In the tenth place Sound assurance will bide the trial and it is willing to be tried it shuns not the light but comes to the light that its reality might be made manifest Sound assurance is not usually injoyed long without some buffetings of Satan the soul that is tâ—us sealed by the Spirit of God hath uâ—ually some thorne in the flesh some messenger or other of Satans to exercise it and humble it thus it was with the Apostle Paul when thus sealed by the holy Spirit of God as appears by 2 Cor. 12.7 and thus it is with other of the Children of God who are thus sealed by the Spirit of God as each mans experience will witnesse to this I set a probatum est Sound assurance of the Love of God makes the soul long for the full fruition of it this seal of the holy Spirit of God moves the soul nothing more to desire to be dissolved to be with God how long Lord saith this soul come Lord Iesus come quickly I have a desire to depart and to be with Christ