him saith a believing Soul By all these places it is evident That it is the property of a true faith highly to prize Jesus Christ a true believer prizeth Christ in all things places persons and conditions above all things and beyond all time In the eighth place This Faith relyeth wholly on the Merit of Christ for Salvation for justification disclaiming all confidence in the flesh and excluding all boasting in our selves As appears by the Language of the Apostle Act. 4.12 and Phil. 3.3 9. And have no confidence in the flesh Not having mine own righteousness which is of the Law but that which is through the faith of Christ. Where is boasting then it is excluded By what Law of works Nay but by the Law of Faith Rom. 3.27 This Faith opposeth the Mercy of God in Christ against all sinne as greater then all The Blood of Iesus Christ his Son cleanseth us from all sinne saith a believer speaking of believers 1 John 1.7 Because God hath said He shall Redeem Israel from all his iniquities Psal. 130.8 All manner of sins and Blasphemies shall be forgiven unto the sons of men but the Blasphemy against the Holy Ghost Mat. 12.31 This Faith as it lays hold on the promises of God so it makes him that hath it carefully observe the Conditions of the promises on his part Lord I have hoped in thy word and done thy Commandements saith a true believer Ps. 119.166 thereby intimating That it is the property of a true faith thus to rest on Gods promises A true believer applies Christ unto himself and himself unto Christ the promises to himself and himself unto the promises unto the conditions of them It is the property of this Faith to adhere to Christ even when it cannot see him nor apprehend one jot of love from him when he hideth his face from the soul and speaks bitter things and doth bitter things unto the soul Behold saith Job I go forward but he is not there and backward but I cannot perceive him on the left hand where he doth work but I cannot behold him He hideth himself on the right hand that I cannot see him He writeth bitter things against me and maketh me possess the iniquities of my youth He putteth my feet in the stocks c. But concludes Though he slay me yet will I trust in him When God hid his face from Iob and he could neither apprehend his love in his Providences nor in his Promises yet he adhered to him still This the Scripture cals for Isa. 50.10 Therefore it follows that this a true believer in some measure doth It is the property of a true believer to adhere to Christ as Asahel adhered to Abner and Elisha to Elijah Asahel would not turn aside from Abner though he dyed by his hand Elisha would not leave Elijah what ever became of him As the Lord liveth and as thy Soul liveth I will not leave thee said Elisha to Elijah and so saith a true believer to Christ Take from me what thou wilt do with me what thou wilt I will not leave thee I will cleave unto thee still though I cannot see thee I will trust in thee I will dye in thine arms In the Twelfth place this Faith is a working Faith it is not idle but operative and working as the Apostle intimates Iam. 2. ver 20.14 Faith without works is dead and cannot save living Faith is working Faith justifying Faith though it do not justifie by working yet is still working It purifieth and clenseth and that not the outward man only but the heart also Act. 15.9 It Sanctifieth Act. 26.18 to wit sincerely universally soul and body and the spirit of our mind as the Scripture speaks It spurreth on to Obedience Active and Passive sincere universal and constant as appears at large Heb. 11. Where all those worthies there spoken of are said to have done and suffered all those admirable things there mentioned by Faith This Faith makes a man patiently wait on God for the accomplishment of all that good which he hath promised in his Word in a conscionable use of all those meanes which he hath ordained warranted sanctified and affordeth for the serving of his Providence and accomplishing of his Promises The former part of this assumption is evident by the Language of the Prophet Isai. 28.16 He that believeth maketh not haste And by that which is spoken of believers Heb. 6.12 The latter is as evident by the practice of the Saints David believing the Word of the Lord concerning his Sonne Solomon and his building of the Temple was very instant with the Lord to make good his Word and what he had Promised very carefull and conscionable in instructing his Son to walk with God in uprightness of heart according unto all the Commandements of the Lord and in providing materials for the Work of the Lords House and encouraging his Son to the Work as appears by the 2 Sam. 7. compared with 1 Chron. 28. and 29. Chapters Daniel believing the Word of the Lord concerning the return of the Captivity of Iudah was very instant with the Lord by fasting and prayer to accomplish what he had promised as appears Dan. 9.2 3. Hezekiah believing the Word of the Lord concerning his recovery out of a dangerous sickness diligently used the meanes that the Prophet directed him unto 2 Kings 20.7 And Paul to instance in no more beleiving that grand promise That the seed of the Woman should break the Serpents head And that the God of Peace would Bruise Satan under his feet and that sin should not have dominion over him When buffeted by Satan Prayed frequently and Prayed fervently he besought the Lord thrice when the Law of his Members rebelled against the Law of his mind and led him Captive to the Law of sin He groaned under this burden bewailed his condition sought the Lord by Prayer for help exercised Faith on Christ And beat down his body and kept it under as appears Rom. 7.23 24. compared with 1 Cor. 9.27 The same Apostle believing the Word of the Lord concerning the preservation of himself and his companions in a dangerous voyage at Sea diligently exhorted them to use all good meanes tending unto their preservation sounded the depth cast Anchors abode in the ship c. Act. 27. All these meanes these Worthies used to serve the divine Providence and these examples plainly evidence That it is the property of true faith thus to depend on God for the accomplishment of his Word This Faith makes a man open-hearted and open-handed towards his Brethren in misery and want mercifull according to the Divine Rule ready out of a fellow-feeling of others misery bountifully cheerefully and constantly to do good unto all in misery according to ability but specially to the Godly not for his own glory but Gods for the honour of Christ and the Gospel as appears by the Language of the Apostle Iam. 2.15 16. Compared with
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
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
inheritance with the Saints in light in joy unspeakable and full of Glory Whosoever hath the one here shall certainly have the other hereafter On this ground the Apostle exhorts all Christians that would make sure for Heaven and get a good evidence of their own Salvation to examine themselves whether they be in the faith yea or nay and prove themselves 2 Cor. 13.5 It is as if the Apostle had said Make sure of this that your faith is right and make sure of all if you have this grace you shall have Glory also Faith is the grace and the only grace whereby we are justified before God by it we eate of the Tree of Life Jesus Christ and live for ever It is therefore the fittest grace of all to satisfie Conscience in this weighty matter and to make up conclusions from about our eternall estate This Satan knows full well and therefore when he would flatter a man to Hell he perswades him that his faith is right good when indeed there is no such matter and when he would overthrow all hope of Heaven in a man and drag him into despaire he perswades him that his faith though never so good is but a feigned and counterfeit thing and the poore soul is ready to say Amen It mainly concerns all persons therefore that would here get a good Evidence for Heaven throughly to try their faith whether it be a shield of Gold or but a shield of Bâ—asle whether it be an unfeigned or but a feigned faith whether it be a justifying or but a temporary faith whether it be a faith that justifies before God or but only before men In the searching of thy Soul for this grace of faith or any other renewing grace thou art to have respect to the truth of it more than to the measure and strength of it Christ hath so he absolutely requires truth of belief but not strength of belief Nay he so esteems truth of belief that wheresoever he findeth it in the least measure he will accept it and reward it with Eternal Life he will not quench the smoking flax He will not suffer that soul that hath but the least grain of true faith to miscary But you will say What is this faith you speak of and how may it be discerned from a Temporary faith I will first describe it and then descry it as God shall inable me Justifying faith is a speciall work of the Spirit of God upon the Soul causing a man to lay hold on the speciall promises of Mercy and Salvation by Christ and all other promises which are in him yea and in him Amen and rest upon him that hath promised for the accomplishment of his word I judg it not necessary nor meet for me to take this description asunder or speak of the several terms of it and therefore pass it by In a word or two only I will briefly declare why I call this faith a work of the Spirit and why a speciall work of the Spirit 1. I call this faith a work of the Spirit of God because it is not natural were it natural it would be common but all men have not faith as the Scripture saith 2 Thes. 3.2 2. Few have this faith as the parable of the seed shews Mar. 4.2 to 9. it is a work supernatural and divine 3. I call this Faith a speciall work of the Spirit to distinguish it from that common work of the Spirit which is in unregenerate persons Having thus briefly described this Faith I am in the next place to descry it and distinguish it from all other this I shall do for brevity sake positively This Faith then as I humbly conceive may be discerned and differenced from all other kinds of faith by these concurrent and essentiall properties of it which here follow This Faith is bred fed and nourished ordinarily by the word preached as appears by Rom. 10.14 17. Secondly this Faith as it is begotten by the word so it is grounded upon the Word upon the written Word of God Not fancy but the Word is the ground of it It gives firm absolute and unlimited assent to the whole Word of God promises threatnings and commandements so farre forth as it doth apprehend it to be of God simply because it is of God the whole Word of God is the generall ground and object of it I consent to the Law that it is good holy and just and good saith a true believer Rom. 7. ver 16 12. Believing all things that are written in the Law and the Prophets Act. 24.14 But the more special object of it is the promises of the Gospel This Faith is seated in the heart the heart is the most proper subject of it With the heart man believeth unto righteousness saith the Scripture Rom. 10.10 Justifying Faith is not barely notionall but reall it is not a bare head-assenting But a heart-consenting what the understanding saith is true the will saith is good and embraceth it This Faith is an unfeigned Faith as is evident 1 Tim. 1.5 and 2 Tim. 1.5 An Hypocrites faith is but feigned faith but justifying faith is unfeigned how weak soever it be it is true and real it carrieth the whole heart to God in obedience as well as the whole outward man This Faith is a Christ-receiving faith it receiveth and embraceth whole Christ Christ as a Saviour and Christ as a Lord in all his offices Prophet Priest and King and it causeth him that hath it to give up himself wholly to Christ to be ruled by him in all things according to his Word Thus the Gospel tenders Christ and thus a true beleever receiveth Christ My Lord and my God saith believing Thomas of Christ and it is the property of justifying Faith thus to embrace Christ They gave themselves unto the Lord saith the Apostle of some true believers 2 Cor. 8.5 And this is universally true of all that are true believers they give themselves unto the Lord as aforesaid and that freely and voluntarily This Faith puts a price upon Christ above all things and cleaves to the Mercy of God in Christ as better then life both Positively and Comparatively To you which believe he is pretious 1 Pet. 2.7 He is the chiefest of ten thousand Fairer then all the Childrenof men He is altogether lovely As the Apple-Tree amongst the Trees of the Forrest So is my Beloved among the sonnes His mouth is most sweet His Love is better then Wine Thy loving kindness is better than Life saith the believing Soul to Christ Whom have I in Heaven but thee and there is none that I desire upon Earth in comparison of thee What things were gain to me those I counted loss for Christ yea doubtless and I count all things but loss for the excellency of the knowledg of Christ Iesus my Lord and do count them but dung that I may win Christ and be found in
the 1 chap. 27. and that which is spoken of believers in the primitive Church Act. 2.44 45.4.34 This Faith makes a man very industrious in labouring to keep a good conscience in all things and to walk inoffensively towards God and towards man in all things as appears in the Apostle Paul Paul having made a confession of faith and hope towards God Act. 24.14 15. in the 16. ver of the same chap. he declares how his faith did operate And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards Man And this Language of his doth plainly evidence That it is the property of a true faith thus to operate All these are real testimonies that true justifying Faith is no Idle Faith but operative and working It worketh by love This the Scripture aâ—firmeth Gal. 5.6 Neither Circumcision nor Vncircumcision availeth any thing but faith which worketh by love thence it is evident that true faith worketh by love And this is indeed the great distinguishing Character of it it worketh by love to God and the things of God and by love to man for Gods sake A true believer works all his works in love to God and Christ His whole labour in point of obedience is a labour of love he sees an unfathomed depth of Divine love declared toward him by God in Christ and this constrains him to love God in Christ again and out of love unto him that dyed for him to give up himself unto him and lay out himself for him The love of Christ constraineth me saith a true believer 2 Cor. 5.14 15. He is holy and blamelesse before him in love Ephes 1.4 My soule hath kept thy Commandements and I love them exceedingly saith a true believer Ps. 119.167 This Faith is alwayes accompanied with true repentance He that truely believes unfaignedly repents This is evident by the language of the Prophet Zach. 12.10 This Faith is alwayes accompanied with new obedience This Faith is a holy Faith it 's so called Iud v. 20. and it makes the subject holy in which it is inwardly outwardly universally holy though not perfectly holy in this life This Faith is a World-contemning and World over-coming Faith it contemns the World both in the good and evill of it as appears in Moses Heb. 11.24 to 28. Iâ— overcometh the world as saith the Scripture This is the victory that overcometh the world even your faith Who is he that overcometh the world but he that believeth c. 1 John 5.4 5. I may add to this and say It is a flesh-over-coming and a Devill-overcoming faith for howsoever a true beleever be many times put to the worse for a time and foiled by one or other of these enemies yet in the end he overcometh them all and is more then a Conqueror through Christ that strengtheneth him and overcometh for him This Faith is a heart humbling Faith it is the property of this Faith to make an humble heart as the Language of Christ Iohn 5.44 intimates How can ye believe saith he which seek honour one of a another A true beleever eyes God in all gifts and in all blessings Spirituall and Temporall and ascribes all unto free grace He and he only labours for and learnes of Christ heart-humility and groans under the sense of the want of it and hence it is evident that true Justifying Faith is heart-humbling Faith This Faith is a God-glorifying Faith it makes a man preferre God above himself and his glory above all things respecting not himself willing to deny himself unto the death to advance the honour of God and humbly to submit to the Will of the Lord in every thing as appears in Abraham Iob Eli David Paul and many other true beleevers Abraham was by this faith transported so far above himself that he willingly offered up his dear Isaac to advance the honour of God when he tryed him Iob was by this faith brought humbly and patiently to submit to the Will of the Lord in every thing as one desirous to advance his Name Ely was by this faith brought sweetly and humbly to submit to the good pleasure of the Lord When Samuel told him what evill the Lord would bring upon him and his house he meekly replies as one dâ—sierous to advance God in all It is the Lord let him do what seemeth him good It is as if he had said let him do with me or to me what he will so he may have glory by it I am content David did the like 2 Sam 15.26 But above all the Apostle Paul is a notable example of this who was by this faith carried so farre above himself that he cared not what betided â—im sink or swim so Christ might be magnified thereby bonds and afflictions and death were nothing to him to undergo so Christ might have honour thereby Nay he would rather lose his eternall Crown then eclyps the honour of Christ as his Language Act. 20.23 24.21 13. does plainly evidence his resolution That Christ should be magnified in him whatever he underwâ—nt Phil. 1.20 Rom. 9.3 It is the property of a true faith to preferre God above all but an evidence of a strong faith thus to preferre God above all This Faith is a growing Faith True Faith how weak soever or how strong soever is alwayes accompanied with cordial desires and real indeavours to grow and increase and bring forth more fruit as the language of beleevers shews Lord increase our Faith said the Disciples to Christ Lord I beleeve help thou my unbeliefe saith another beleever I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth to those things which are before I press toward the mark saith a third Phil. 3.13 14. By all wâ—ich it is evident That true Faith is growing Faith A true beleever never thinks he hath Faith enough but still prayes for and labours after increase This Faith is a supporting Faith It is a Faith which a Christian may and must live by in all conditions as appears Hâ—b 2.4 The just shall live by his Faith He that hath this Faith we speak of shall live by it in prosperity and in adversity in life and in death Finally this Faith is permanent and persevering it holds out unto the death it is never totally lost a true beleever as he lives in the faith so he dyes in the faith the Apostle speaking of true beleevers saith These all died in the Faith Heb. 11.13 And true it is That a true beleever alwayes dyes in the Faith in the Faith of adherence if not of evidence this is vigour fit and but fit to give the denomination of a true beleever we are made partakers of the Holy Ghost if we hold the beginning of our coâ—fidence stedfast unto the end saith the text Heb. 3.14 These words plainly evidence that justifying faith is persevering faith it
believeth all things loveth all things endureth all things 1 Cor. 13.4 5 6 7. It is a heart-softening affection a heart-mollifying love This is intimated by the language of the Apostle Heb. 3.13 Exhort one another daily while it is called to day lest any of you be hardened through the deceitfullness of sinne Hence it is evident That if our love one towards another were such as it should be and did operate as it should do it would soften and mollifie our hearts Congruous love is mollifying Here note two or three things Christians frequently complain of hardness of heart in these dayes and not without cause but few I believe take notice that want in love is the cause of it Strangeness weakens cools and abates love nothing more this it doth in man towards God and in man towards man and as love abates and strangeness grows the heart contracts hardness more and more Probatum est Whilest the Galatians love towards Paul continued they were pliable within and without they would have parted with any thing to have done him good but when once their love abated their hearts were hardned towards him and his message too Love and intimate converse melts the heart nothing more strangeness hardens it nothing the like intimate converse with God encreaseth love to God and melteth the heart intimate converse with the godly-wise doth the like Our great hardness of heart and unprofitableness under the great meanes of grace in publick I may truly say hath in great part sprung from the gross neglect of the duties of Christian love and the great strangeness that is grown amongst Christians in these times where we meet but in complement usually But when God shall give his people one heart and one way to serve him with one consent when their love shall abound one towards another and operate without these obstructions of division in judgement and affection they shall then have hearts of flesh and not of stone as appears by Ier. 32.39 and Zeph. 3.9 compared with Ezek. 36.26 which places have reference to one and the same time It is said of Leviathan Job 41. That the flakes of his flesh are joyned together they are firme in themselves they cannot be moved His scales are one so neer another that no Air can come between them They are joyned one to another they stick together that they cannot be sunderâ—d The Lord Jesus Christ is the great Leviathan of Heaven and Earth and his people are his scales and the flakes of his flesh and were they so joyned together in Christian love and society that no Air of temptation could come between them they would be firm in themselves and so stick together that they could not be sundered yea in their neck would strength remaine and sorrow would be turned into joy before them I wish all the Saints to whose view this may come may take these things into consideration Great is the latitude of Christian love of love congruous to the rule of God for they whose love is congruous to the rule of God Grudge not a one against â—â—e other Speak not evil one of another Do not bite and devour one another Deviâ—e â—ot evill one against another Do not oppress over-reach or defraud one another iâ— any matter Render not evill for evill unto any man Say not I will do so to him as he hath done to me I will â—ender unto the man according to his deeds They bear not false witness against their Neighbour nor bear witness without cause against their Neighbour nor deceive with their lips Lay not wait against the dwelling of the righteous Spoil not his resting place Adde not affliction to the afflicted Rejoyce not in their enemies fell much less in their brothers Hate not their brother in heart Stand not against the blood of their Neighbours out of desire of revenge nor upon a politicall account Are not as Cain who slew his Brother They judge not their Brother nor set at nought their Brother Give no offence willingly to any but endeavour as much as lawfully they may to live peaceably with all men They put away all bitterness and wrath and anger and â—lamour and evill speaking with all malice Love one another as God gave us Commandement Love one another as Christ hath loved us Love as Brethren Love without dissimulation cordially unfeignedly out of a pure heart fervently Love not in word and in tongue only but in deed and in truth They walk in love abound in Love grow in Love speak the truth in Love serve one another in Love continue in Love are kindly affectionated one towards another with brotherly Love Rejoice with them that rejoyce and weep with them that weep In honour preferre one another have compassion one of another are pitifull are courteous one towards another tender hearted if rich they are rich in good works ready to distribute willing to communicate shew mercy with cheerfullness they beare one anothers burdens If strong beare the infirmities of the weak support the weak beare one with another aâ—d forbeare one another Forsake not the assembling of themselves together but exhort one another daily edify one another and comfort one another with the Word of the Lord Teach and admonish one another consider one another to provoke unto Love and to good works confess their faults one to another This I think is meant at least chiefly of faults committed one against another and pray one for another Pray for all men even enemies Do good unto all but especially unto the houshold of Faiâ—h they are not overcome of evill but labour to overcome evill with goodness they do as they would be done by in all things they esteem very highly in Love for their works sake their lawfull and faithfull Ministers especially those in whom they have propriety They receive one another as Christ received us to the glory of God and be at peace among themselves Then again He whose Love to his brother is congruous to the Rule of God goes not up and down as a tale-bearer He seeks not his own but his brothers good labours to avoid whatsoever may offend or weaken his brother or be a stumbling block unto him labours to please his brother for his good to Edification He loves his Neighbour as himself doth good freely looking for nothing again He saies not as Cain Am I my brothers keeper but watches over his brother for his good and reproves his brother in Love according to Christ's Rule privately and publiquely if need be informs against his brother in such place and case as Christ commands him and with-draws from his brother in case of
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
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
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
of the World that we should be holy and blamelesse before him in love Eph. 1.4 This therefore is vigor fit and but fit to give the appearance of a new heart of a new Creature Thus much of the second appearance of a new Creature he is one that hath a new heart 3. In the third place A new Creature is one that lives in Christ the new ftock as a branch in the vine And brings forth fruit in him That a new Creature is one that lives in Christ the new stock is evident by the Language of the Apostle in this Text If any man be in Christ he is a new Creature hence it is evident that he is in Christ or else he is not a new Creature first in Christ and then a new Creature as Dr Preston doth well observe A new Creature is one that hath his abiding in Christ one that lives in Christ as his stock If you ask him the question that the two Disciples asked Christ Master where dwellest thou He may say in Christ. That a new Creature is one that lives in Christ and hath his abiding in him as his stock is evident by the language of Christ Ioh. 15.6 If any man abide not in me he is cast forth as a branch withered c. That he bringeth forth fruit is evident by the Language of Christ in the 5 6. verses of that Chapter He â—hat abideth in me and I in him the same bringeth foâ—th much fruit And not only beareth fruit but beareth fruit in Christ as a branch in the vine as the Language of Christ in the 2 v. of that Chap. implies Every branch that beareth not fruit in me he taketh away Hence it is evident That a new Creature is one that beareth fruit in Christ as a branch in Christ the true vine and this is that which distinguisheth him from a meer morall Creature both may be fruitfull in righteousnesse and bring forth much fruit as appears in the Scribes and Pharisees who were a generation fruitfull in righteousnesse and brought forth much fruit and so do many others which have but morall grace as appears Mat. 7.22 23. But herein lyes the difference as to this point between a meer morallist and a new Creature A meer morallist brings forth fruit in himself that is from his own principles by a common assistance from Christ he being but self and in the state of nature still and he brings forth fruit to himself as Ephraim did to his own honour and praise and glory self is his utmost end in all he doth but a new Creature brings forth fruit in Christ he is fruitfull in righteousnesse as a branch in Christ the true vine his fruitfulnesse issueth out from supernatural and Divine principles from a special work of the Spirit of Christ in him Quest. But how may I discern whether my fruitfulnesse in righteousness issue from a common assistance of the Spirit of Christ to wit naturall and moral principles only or whether I be fruitfull in righteousnesse as a branch in Christ the true vine Sol. 1. Fruitfulnesse in righteousnesse issuing from natural and moral principles only is not universal but partial but he that is fruitful in righteousnesse as a branch in the vine is fruitful in every good work at least in his aime and indeavour 2. Fruitfulnesse in righteousnesse issuing from moral principles is usually more exemplary in circumstantials then in substantials more in mint and annise then in judgment and mercy but he that is fruitfull in righteousnesse as a branch in the vine sunders not what God hath coupled together but places substantials in the vant-gard in the first place 3. Fruitfulnesse in righteousnesse issuing from morall principles is usually more in the eyes of men than in the eye of God Such as are fruitfull in righteousnesse from their own principles are more studious to make all things seem good and glorious in the eyes of men than they are to approve the righteousnesse of their hearts or wayes to God but he that is fruitfull in righteousnesse as a branch in the vine is more studious and carefull to approve the uprightnesse of his heart and actions to God in all things than to make things seem good in the sight of men He is more desirous to be fruitfull then to seem fruitfull 4. Fruitfulnesse in righteousnesse proceeding from naturall and morall principles is usually attended with much pride inwardly in heart if not outwardly in expression and the more fruitfull this man is the more proud he is contrarywise fruitful in righteousnesse as a branch in the vine is attended with much humility a man that is fruitful in righteousnesse as a branch in the vine sees that he hath no sap but what he hath from the stock into which he is ingrafted no sufficiency in himself to any good he sees that his good motions affections and actions flow all from Christ and therefore he humbly ascribes all to Christ The glory of all his fruitfulnesse he layes on Christs shoulders he shall beare the glory saith this soul he dares take none to himself though tempted thereunto by Satan but sayes of Christ as Mephibosheth did of Ziba Let him take all who is all in all Who am I and what am I that I should offer after this manner Thus his being filled with the fruits of righteousnesse redounds to the Glory of Christ who is his righteousnesse The more fruitfull a branch in the vine is the lower he is That fruitfulnesse in righteousnesse proceeding from natural and morall principles only is attended with these forementioned effects is evident in the Scribes and Pharisees who were men very fruitfull in righteousnesse from their own principles yet did pick and chuse in the wayes of God Tythe mint and annise and omit the weightier matters of the Law and of the Gospel too strain at a Gnat and swallow a Camel as Christ tells them Mat. 23. were very industrious to make all they did feem good and glorious in the eyes of men but cared not how rotten their hearts were the more fruitfull they were the more proud they were all this Christ taxes them with Mat. 23. and thereupon cals them not new Creatures not fruitfull branches in the vâ—nt but whited Sepulchers graves fools blind Hypocrites c. That fruitfulnesse in righteousnesse proceeding from Divine principles from a Christian as a branch in the vine doth produce effects contrary to these forementioned is evident in David and Paul and other fruitfull brancheâ— of the true vine They were not partiall in the wayes of God but had respect unto all Gods Will Psal. 119.128 their great care was to approve their hearts and their wayes to God as appears Psal. 139.23 119.80 compared with the 2 Cor. 5.9 Their fruitfulneffe did not produce pride but humility as appears by the language of as fruitfull a branch as ever was Eph. 3.8 Less than the least c. In the fifth place Fruitfulnesse
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
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.