could fall from the estate of Adoption he could not abide in the houshold of Faith which is Gods special dwelling-place on earth 2. True it is some Fathers have disinherited lewd and unworthy Sons But I dare boldly say if it had been in the power of those Fathers to qualifie their Sons for their inheritance they would not have disinherited them but rather made them meet for it Now our heavenly Father maketh his children meet for their heavenly inheritance Col. 1.12 Giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the Saints in light and 1 Pet. 1.5 The inheritance is kept in heaven for us by the eternal counsel of God and we are kept on earth for it by the power of his invincible Grace leading us through a world of temptations into the possession of our inheritance 3. There would be a difference put betwixt those three to wit the filial relation the filial disposition or affection and the filial behaviour or conversation daily sad experience convinceth that the children of God do not alwayes persevere in a filial behaviour and conversation their works are sometimes the works of darkness no less lewd and hainous in the matter of fact then the sins of wicked and unregenerate men yet their filial affection remains they never become haters of God yea I grant even their filial affection will be sometime much weakened in the Degrees of it by worldly objects as variety of objects weaken the beams of our sight by dividing them so our affection to God is diverted and much weakened by things sensible and worldly Though there may be and oft-times falls out an intermission of filial conversation and a remitting of filial affection yet the filial relation abideth for ever Relatives admit not a more and a less a Father is not more a Father at one time to his Son and less at another he is a Father to him alike in respect of relation when he is in health and when he is in sickness when he doth well and when he doth evil Though the communication of his favour may admit a more and a less The Prodigal Luk. 15. behaved himself lewdly and basely yet the relation remained still I will go said he to my Father and the Father acknowledged him for his Son ran to him fell on his neck and kissed him it was no wonder to see Jacob fall upon the neck of a Joseph and kiss him but to kiss a Prodigal is a mysterie of rich mercie and free love Our heavenly Father loveth repentance the work of his own hands wherever he sees it It is true renewed men deserve by their sins to be disinherited as the Prodigal humbly and truly acknowledged I am not worthy said he to be called thy Son but their sins do not effectually disinherit them which effective disinheriting is hindred by Gods rich mercie in his unchangeable love in the intercession of Christ and in the operation of the holy Spirit renewing repentance in them whereby their course of sinning is broken off and their wonted peace and comfort in God restored to them Augustin To this purpose speaketh Augustin well lib. de corrept grat ca. 12. Therefore help was provided for the infirmity of mans will that it should be acted by Divine Grace in an indeclynable and unseparable manner And so although it be infirm yet it should not fall away nor be overcome with any adversitie As for the use of this Doctrine Vse 1 it serveth for refutation of that comfortless Doctrine of Papists and others Refutes the Doctrine of the Apostasie of Believers who affirm that a man renewed and in the state of Grace may fall totally and finally from the Grace of Justification It is true some appearing members of Christ in respect of an outward communion in a visible Church may fall totally from the outward communion and will be declared in that day of the manifest revelation of Gods wrath never to have been in an inward communion with Christ and in acceptation with God Math. 7.22 he will say to them I never knew you nor approved you for mine Then will they be cast as brambles into that unquenchable fire Ioh. 15.2 Every branch in me that beareth not fruit I take away They were in him only by appearance like those branches painted by Zeuxis that had neither sap smell nor fruit so worldly hypocrites smell not of Christ and his oyntments but of the earth and of self-seeking They are enemies to the Cross of Christ refusing to bear it in a time of persecution resisting the preaching of it and not laboring for any inward mortification of the flesh and lusts thereof Philip. 3.18 19. They are without that sap of the oyl of charity toward God and their neighbour they serve not one another in love but seek their own things and serve their own belly Rom. 16.18 They are also without the fruits of true holyness and righteousness having a form of Godliness but denying the power thereof 2 Tim. 3.5 using their Christian liberty for a Cloak of maliciousness and doing all their works that they may be seen of men It may be said of them as of Israel Hos 10.1 Israel is an emptie vine he bringeth forth fruit unto himself and as it was said of Ephraim Hos 12.1 Ephraim feedeth on winde the hypocrite and the counterfeit Professor feedeth and delighteth himself on the winde of humane applause but not on the testimony of a good conscience which studyeth in all things to approve it self to God and commend it self to the consciences more then to the humors and inordinate affections of men after the example of Paul 2 Cor. 4.2 Commending our selves to every mans conscience in the fight of God Obj. Obj. Is it not said Heb. 6.4 5 6. That men sometime enlightned who had tasted of the powers of the life to come may possibly fall away but such men were renewed by illumination in their understanding heavenly tasts in their affections therefore it appears that renewed men may fall away totally and finally from the state of grace Answ For clearing that place of Scripture Answ I would offer these considerations 1. Heb. 6.4 5 6. opened and cleared The Apostle speaketh of men baptized and initiated into the mysteries of Christian religion because in these times men were both before and after baptism catechized in the grounds of Christian faith whereas it is ordinarily rendered Heb. 6.4 It is impossible that those who were once inlightened c. The Syriack translation hath it it is impossible for them qui descenderunt ad baptismum who did go down into the water of baptism and it is well known that the ancient Doctors of the primitive Church call baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination because by the doctrine of baptism men were instructed and illuminated with the knowledge of the mysteries of the Christian saith Iustin Apol. 2. pro Christ Justin 〈◊〉
be inlarged and in some measure made capable of the fruition of an infinite God As the eye of the body until it be somewaies strengthned cannot look stedfastly on a bright and beautiful colour at a neer distance so the finite understanding of man cannot behold that infinite beauty and Majestie of God unless it be supported by the hand of God Zacheus being of a low stature went up to the Sycomore-tree and from it got a sight of Christ though at that time there was no midds of a glass betwixt his eyes and Christ yet he had a midds mean under his feet the Sycomore-tree elevating supporting him for the beholding of Christ So in that blessed vision in heaven there will be no midds intervening betwixt our understandings and God for representing God to us yet there will be a mean and midds for corroborating the understanding to perceive and the heart to enjoy and delight in that vision 3. That vision will be perfect 1 Cor. 13.12 3. Perfect then shall we know as we are known But our God knoweth us perfectly to him all his works are known All our members are written in his book Psal 139.16 he knoweth all his works more perfectly and distinctly then any man knoweth what he himself writes down daily in his Diary here we know saith the Apostle as in a riddle Our knowledge of many mysteries is but general and confused as men hearing a riddle do understand the Gramatical sense of the words but little or nothing of the Mystical or moral sense So there be many Divine Mysteries whereof we have but a general and confused knowledge in comparison of that we shall have in heaven As of the blessed Trinity distinct in persons and yet one in Essence the unspeakable manner of the generation of the Son the unspeakable manner of the procession of the holy Ghost from the Father and the Son the unspeakable manner of the Union of the Divine and humane nature and their subsisting in one person as also other mysteries we know but in part we believe the matter because it is revealed But of the manner and great depths of those mysteries we are ignorant with a pious ignorance when God sets bounds we must not touch the Mount These depths of knowledge are reserved for us until the day we shall be promoted to that highest Class with Angels and glorified Saints and shall be made capable of God himself who will be all in all to us and in us there will he teach us immediately by himself as we see in vulgar Schools the Master himself and not the under Doctors do teach these of the highest Class here we know by the ministry of our senses Our common sense is the ordinary passage through which light and the species or samples of things are carried into the understanding from the outward senses But this light is very like light transmitted into a dark Dungeon through narrow bores but in heaven the soul and understanding will be filled with light from within because filled with God who is light As if a man were within the body of the Sun he would be full of light Then the soul will be united immediately to God It will be said unto the faithful servant enter into thy Masters joy light and joy will not so much enter into us as we shall enter into it by being unseparable and immediately joyned with God Then shall we know him as we are known of him Now we have but weak and shallow apprehensions of him by our trembling hand of an infirm Faith but then shall we get our arms full of God the understanding and will shall be filled with the knowledge love of God and in comparison of the weak and little gripe we have here in our wayfaring we shall be comprehendors in our Country above Though to speak simply and absolutely none can comprehend God who is infinite and incomprehensible to any creature 4. 4. Eternal This vision is permanent and eternal that glimpse of represented Majestie and Glory which Moses saw Exod. 33. was but transient and that which Peter saw in the Mount did soon disappear and a cloud followed after though the children of God get some comfortable sense of Gods favour at any time in this life yet it abideth not Our Condition here is subject to a vicissitude and change At one time we have some sense of his favour and great joy Psal 4.7 Thou hast put gladness in my heart more then in the time that their corn and wine increased at another time God hideth his face and then there is great sorrow of heart Psal 28.1 If thou be silent unto me I become like them that go down to the Pit But in heaven our sight of God will be permanent God wholly God alone and God for ever will be in our eye and heart Revel 22.5 There shall be no night there and they need no candle neither light of the Sun for the Lord giveth them light and they shall reign for ever and ever Not only will our happiness stand in the vision and knowledge of God in our understandings Our wills shall be filled with love and delight in God but also our wills shall be filled with love and delight in God Then will our love toward God be pure without mixture perfect without defect and permanent without change or fear of change 1. Our love will be pure without mixture 1. Pure here our affections are drained forth like rivulets and run toward our lustful delights and comforts in the creatures but in heaven our affections will be all gathered together as waters in the fountain and be poured forth on God 2. Our love of God in heaven will be perfect 2. Perfect Our love here for the most part doth rise from some sign or effect of Gods love towards us in it there is much reflecting on our selves But in heaven we will love God for himself wholly here our love is weak in the degree and measure but in heaven we will love God perfectly with all our soul heart and strength as forces scattered here and there are strong when they are united into one body so our affections strugling here on divers objects will be then united together and in their full strength set on God 3. Our love will be permanent even in the full strength of it 3. Permanent here our love though sometimes it be bended set on God yet in an instant it sluggs and remits of the bent but in heaven our love to God will be ever intended and kept in the full height here fear like an heavy weight draweth down our hearts and weakens our love but in heaven perfect love will cast out fear 1 Cor. 13 then will we be delivered from all fear either of the change of our sense of the love of God to us or of our love toward God we will be confirmed in the assurance of his love toward us
that estate he desires to be freed from Answ 1. Answ It is against nature that any man should have contentment in affliction barely considered as affliction for nature cannot be content with any thing hurtfull to it but a renewed man is content in it as an act of his Fathers will and as a means of his spiritual good even as a sick Patient hath no contentment in the bitter potion of medicine as it is simply a bitter potion but yet he is content with it as an order from his skilful Physitian and as a means of his better health 2. He may both desire and also use the lawful means to be freed Ezechias both praied and also applied the Fig to the boyl 2 King 20. But our desires must be ever with a submission to Gods will As our Lord contented with his Fathers will praied If it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Impatient and masterful desires of deliverance in a time of trouble cannot consist with true contentment but humble and submitting desires consist very well with it To God the sole Authour of true contentment Father Son and holy Ghost be all praise Amen The second act of the composure of his Spirit in all conditions of life is manifested in his solid and equal carriage I know both how to be abased and how to abound The sound beleever is not carried here and there like a willow with the contrary windes of prosperity and adversity Doct. The sound beleever in all estates is unmoveable but he remains unmoved as an Oak he is not up and down He is not like churlish Nabal in his prosperity and jollity despising his betters and in his adversity dejected with pusillanimity and dead like a stone 1 Sam. 25. But he is of a prudent solid and equal temper of spirit 1 Cor. 7.30 They that weep as though they weep not and they that rejoyce as though they rejoyce not The Children of God will not in a dissembling way counterfeit with their tongues and eyes with sorrow for publick calamities as cruell Ishmael the Sonne of Nethaniah did and yet have malice and revenge boyling in their hearts Jer. 41.6 Neither will they as the Pharisees disfigure their faces when there is no sorrow in their hearts Matth. 6. But they carry the variety of their condition in such a mystery of moderation that beholders cannot reade their condition in their countenance or outward behaviour This is that Christian moderation which the Apostle requires Phil. 4.5 Let your moderation be known to all men when we so moderate our affections in all occurrences that they exceed not Our joy in prosperity we moderate by the grace of humility Our sorrow in adversity by Christian Fortitude and Faith in God Psa 27.19 I had fainted unlesse I had beleeved to see the goodnesse of God in the Land of the living In the midst of all their worldly troubles their heart rejoyceth in God and in the midst of outward wants they enjoy the allsufficient God This inward joy moderates their outward griefs 2 Cor. 6.10 As sorrowfull yet alwaies rejoycing as having nothing and yet possessing all things for a beleever enjoys God who is all in all to him The Reasons of this Doctrine Reasons of a Christians equal carriage in all conditions That a sound beleever is of a solid and equal carriage in all conditions are 1. Because God puts his fear in the hearts of his own children Jer. 32.40 and fear to offend God by abuse of prosperity keeps the heart humble and stable he considers that a plentifull condition hath been a snare to many and therefore he rejoyceth in trembling he walks softly and circumspectly like a man in the midst of snares so also in adversity the fear of God moderates his grief that it exceeds not to impatience and unbelief he feareth the displeasure of God according to that Heb. 10.38 If any man draw back to wit by unbelief my soul shall have no pleasure in him 2. Faith keeps the heart in a solid and equal temper in a time of worldly prosperity faith looks to things eternal reserved in heaven for us this makes us have humble thought of those flying shadowes of worldly pleasures in comparison of that substance of glory that endures for ever faith also in adversity quiets and settles our spirits when we beleeve that our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory 2 Cor. 4.17 fear and faith are to the soul as ballast and sails to the ship the one keeps it from being overcarried in the top of the wave and the other from being swallowed up in the gulph between the waves so the fear of God keeps the heart of a beleever from being overturned by strong temptations in the top of his prosperity and assurance of faith like a main sayl carries the heart through the deeps of afflictions and keeps it from being overwhelmed This Doctrine serveth for reprehension of two sorts of people Vse 1 Reproof to such as know not how 1. To abound 1. Of such as know not how to abound How many are there that cannot carry the cup of prosperity even their pride is intollerable they trust in their wealth and boast themselves in the multitude of their riches Psal 49.6 Some abuse their prosperity to riot and excesse feeding themselves without fear of God that covereth their table Jude v. 12. Jam. 5.5 weep ye rich men ye have lived in pleasure on the earth and been wanton this is the worst sort of ingratitude to render to our God evil for his goodnesse like Jeshurun that waxed fat and kicked against his feeder Deut. 32.15 Some make not a right use of their plenty for a supply to the indigent Jam. 5.2 3. How lye rich men your gold and silver is kankered and the rust of them shall be a witnesse against you Some saucily despise those that are in adversity like Nabal in a festivall day 1 Sam. 25.10 Who is David there be many servants that now adayes break away from their masters c. they will give evil words but do no good works And others are insolent oppressors of the poor Prov. 22.7 The rich ruleth over the poor and the borrower is servant to the lender he abuseth that to make it a burden which should be an ease and relief The mercies of the wicked are cruel Prov. 12.10 2. Of such as know not how to be abased 2. To be abased but miscarry in á day of adversity some are stupid and senselesse of the Lords visitation Isa 42.25 He hath poured upon Israel the fury of his anger and the strength of battell and it hath set him on fire round about and it burned him yet he laid it not to heart Some are in the other extream they faint in the day of adversity if riches decrease they droop like thin feathered
meant by good work how then is it said God will perform it until the day of Christ Answ I answer to the first by good work is meant a communion with Christ in the graces of his spirit wrought in us by the Spirit and word of promise Of this good work the Apostle speaketh in this Chapter vers 5. their fellowship in the Gospel To the second I answer What is meant by performing it the word rendered perform signifieth the bringing to an end a work already begun as a house already founded is perfected when the topstone is put on Heb. 8.5 So the performing of the good work is the bringing of the work of Sanctification unto the term of perfect sanctity and purity in a gradual and absolute conformity to the will of God in the estate of glory To the endeavours whereof we are exhorted 2 Cor. 7.1 Having therefore such promises let us cleanse our selves from all filthyness of the flesh and spirit perfecting holiness in the fear of God It is true the work of Sanctification in respect of our soul is perfected at the hour of death because no unclean thing can enter into Heaven No infirmity no spot comes there we must be perfectly cured of that hereditary leprosie of sin before we can come within the camp of that triumphant Israel corruption cannot inherit the incorruption of glory But the whole suppositum and person consisting of soul and body is not perfected until that glorious day of Jesus Christ Though the souls of the godly immediately after their parting out of the body be perfectly sanctified and admitted to behold the fathers face in glory yet the body being laid in the dust is not restored from that state of corruption nor perfected until the day of Christs second coming which is called the day of restoring all things Acts 3.21 at which time the good work of Sanctification begun here in soul and body will be absolutely perfected in both A renewed man Doct. in whom God hath begun the good work of Sanctification Renewed persons cannot fall totally from grace cannot fall totally from the state of grace but persevere therein to the end of his life for the Apostle is confident that God who hath once begun the good work in them will perform it until the day of Christ before I confirm this doctrine two questions would be answered 1. What is understood by persevering in grace What is understood by persevering in grace 2. How perseverance being a thing to come is said to be certain Answ I answer to the first the word grace is taken ordinarily for Gods free favour for that giving grace from which as the fountain doth flow through the merit of our mediatour all spiritual blessings It is so taken Eph. 2.8 by grace are ye saved Rom. 3.24 being justified freelie by his grace It is also taken for the grace that is given which doth flow from the fountain of free grace and love Ioh. 1.16 Of his fulness have all we received and grace for grace Such graces are faith hope Love and other saving Graces of the Spirit There is a perseverance actual in the exercise and actings of holy duties Act. 2.42 They continued stedfastly in the Doctrine of the Apostles And there is to speak so an effectual perseverance in respect of a settled inclination and disposition to holy duties though there may be some remitting in or intermitting of the acts and exercise thereof such is our perseverance in prayer Eph. 6.18 Col. 4.2 Praying alwaies as a Musical instrument well tuned by the hand of the skilful Musitian though it be not alwayes plaid on and giving out a sound yet it is sâ—ill well tuned So this inward disposition and frame of Spirit unto holy duties remains fixed in the children of God even in their failings in their coming short and imperfections about holy duties Rom. 7.19 The good I would do I do not though he did not act and exercise the commanded duty yet at the same time he persevered in an holy disposition and inclination of will to the duty To the other question I answer How perseverance in grace is said to be certain A thing to come is said to be certain two wayes 1. In respect of Gods Decree and this is the certainty of Immutability because Gods Decree counsel and purpose is unchangeable Heb. 6.17 Thus it was certain that our Lord should be delivered unto death because it was so determined in the eternal counsel of God Act. 2.23 Him being delivered by the determinate counsel and foreknowledge of God 2. A thing to come is said to be certain in respect of Gods fore-knowing and revealing that such a thing shall be This is the certainty of infallability because Gods knowledge is infallible Thus it was certain that Judas should betray our Lord because our God in his permissive Decree foreseeing it would be revealed the same in his Word the perseverance of renewed men is certain in both respects first in respect of Gods Decree Rom. 8.30 Joh. 6.39 Next in respect also of Gods revealed Will concerning their perseverance Ioh. 10.28 I give unto my sheep eternal life and they shall never perish neither shall any man pluck them out of my hand Iohn 6.39 This is the Fathers will that of all which he hath given me I should loose nothing The Doctrine of a renewed man his perseverance in Grace and the certainty thereof is proved from Scripture Proofs of the perseverance of the Saints first he is continued in the loving kindness of the Lord and so perseveres in an estate of free Grace and favour with God for whom he loveth once with that love of complacency as his children in Christ he loveth them to the end Ioh. 13.1 It is true he is displeased with them when they offend as a loving Father with his children and chastisech them yet will he not consume and destroy as a Judge in his wrath Psal 89.31 32. Psal 99.8 Ierem. 46.28 Next the renewed man perseveres also in the Grace given and received the stock of Grace infused is never totally lost Faith Hope and Love remain in the habit and root though in an hour of temptation the act and fruit thereof may intermit and fail Iohn 3.36 He that believeth in me hath everlasting life It is not said he shall have but in respect of the infallible consequence of eternal life to Faith in Christ Eternal life certain It is said in the present tense he hath eternal life Eternal life is certain in the Promise because God is Faithful who hath promised eternal life to every one that believeth in Iesus Christ It is certain in the earnest because Faith is an earnest of the Spirit and the Faithful Lord who giveth the earnest of Grace in this life will certainly give the summe of Glory in the other for Grace is the earnest and first fruit of Glory Iohn 4.14 Whosoever drinketh of the water that I
fail not as God preserved life in Eutychus notwithstanding his sore fall Act. 20.10 So the Lord preserveth the life of Faith in the hearts of his renewed children in the time of their great and foul falls No thanks to them but all praise to God who forsaketh not the work of his own hands in them But God disserts his own children sometime in respect of strength when he upholdeth them not in the hour of temptation but leaveth them to themselves and to the strength of corruption Thus God disserted David in the matter of Bathsheboh and Vriah as also Peter when he denyed the Lord Sometime he disserts his own children in respect of comfort when he hideth the light of his countenance when he with-holdeth or with-draweth the joy of his Spirit Thus was Iob David and our Lord himself disserted when he cryed out on the Cross My God my God why hast thou forsaken me This dissertion of our Lord was no waies in respect of the love of the Father for he was ever his well beloved Neither was it in respect of strength to sustain him under the burden for he was sustained by the Divine nature dwelling in him bodily It is true dissertion in respect of strength hath ever with it a dissertion also in respect of comfort for then the children of God being without strength do succumb to the temptation and therefore become heartless and comfortless like weak men robbed of their treasure of peace and joy yet there may be a dissertion in respect of comfort when in the mean time they are not disserted but upholden by a secret strength as a person fainting and sinking down may be upholden by one at his right hand though in the time he have no sense of it so many times the dear children of God are upholden by the strength of God that they despair not in their greatest troubles when in the mean time they have no comfort The measure of Gods disserting a renewed person nor clearness to discern the Lords strengthening presence Consider the measure of dissertion the children of God are not in a like measure disserted at all times sometimes more sometimes less at one time they are shaken with the wind of temptation as a tender plant but not cast down at another time they are laid on the ground brought under the temptation like a young tree born down with a great storm yet are never plucked up by the root because they are ingrafted in Christ and that root of Jesse beareth them at a time they will be disserted in respect of strength for doing and exercising some one gracious act and yet at the same time they will be eminently assisted of God in the exercise of another grace Peters zeal to be at Christ was very great when he desired to come through the deep Sea to him Math. 14. But his faith was weak when he saw the wind boysterous The children of God will have strong desires after God and yet at the same time much weakness of Spirit and remissness in their spiritual courage such was Davids disposition Psal 41.1 As the Hart panteth after the water brooks so panteth my soul after thee O God yet at the same time his heart was much discouraged and disquieted with the reproaches of enemies They will also be fervent in Prayer and yet at the same time not so patient as at other times Thus was it with David Psal 31.22 I said in my hast I am cut off from before thine eyes there is a fit of weakness and impatience and yet at the same time he is fervent in prayer Thou heardest my supplications when I cryed unto thee as of some seeds sown in one seed-plat some herbs may appear sooner and be higher then others and the same which were at one time high may take a setting and be overtopped by others so in a renewed man when he is regenerate the seeds of all the saving graces of the Spirit are planted within his heart but sometime the fruit of one grace and sometime of another will be more eminent according to the wise and gracious dispensation of God out-letting on or restraining the influence of his Spirit from the seeds and habits of grace received Lastly consider thy duty in a time of dissertion The duty of a renewed person in the time of dissertion when the Lord hideth his face from thee 1. Search thy wayes for as under a dissertion thou doest observe a change in Gods countenance and dispensation toward thy self so if thou search diligently and impartially thou wilt find there hath been a change in thy wayes to the worse since that time thou found the comfort of the light of his countenance when great persons at sometimes favourable and familiar do change their countenance we do soon observe it and forthwith examine our selves if we have done or spoken any thing to procure such a change It is also our Christian wisdom carefully to observe the time when God hides his countenance and it is our duty to search our waies if we light the candle of our conscience from the light of Gods Word as the damsel in the Gospel did to search after and to find the lost penny we shall undoubtedly find that since the time we had the comfort of Gods presence we have departed from his wayes and turned from him it may be by our ingratitude and not rendering to him according to the favours received or by our spiritual pride and vain gloriation as if we had not received it of free love by our bitterness of Spirit and repining at afflictions by our indignation at others because more esteemed in the world then our selves by neglects or omissions of duties by a negligent and overly performance of them or by some lurking corruption not perceived and mourned for by us 2. When thou hast searched and found out the Achan Humble thy self before God and confess that and all thy former transgressions Hos 5.15 I will go and retire to my place till they acknowledge their offence when God retireth and withdraweth the presence of comfort there is no regaining of that presence but by acknowledgment of thy sins I would counsel thee at such times to set some day apart for afflicting thy Spirit with fasting and mourning I dare say such dayes have fair evenings and comfortable nights 3. Meditate seriously upon the unchangeableness of God and thy own former experiences of his love There is no change with him Lament 3.22 Mal. 3.6 Iam. 1.17 It is with men departing from God as with those that sail away from the firm Land they think as they remove from the Land so it removes from them but when they turn sail they find the Harbour in the same place they left it so when we turn from God we do think in the sense of our bad deservings that the Lord is turned from us but when we change our course and turn again by repentance we find our God where
therefore in it there is no certain knowledge 2. There is a knowledge of a thing from the natural and immediate cause of it This is an assent firm and evident and is called Science 3. There is a Moral certitude when a man knoweth the certainty of his estate for the present but is uncertain whether it will continue as a man from sense may know a present heat in his body but is uncertain whether the same will endure some learned Divines in the Roman Church grant this moral certitude of salvation 4. There is a Certitude of Divine Faith whereby we assent to supernatural truths not from any evidence intrinsecal in the thing known but from evidence of Divine authority revealing the same in the Word The certitude of knowledge in a man renewed concerning his perseverance is not opinion for that is uncertain and lyable to error It is not Science because this is from natural reason But the knowledge of perseverance is taught by Scripture and divine revelation Neither is it moral certitude only for the present but it is a certitude of divine Faith grounded on divine Authority in holy Scriptures Obj. Obj. But how can a man know with certainty of Faith that he himself believeth because it is not particularly revealed in Scripture that such a man by name believethâ— Therefore the proposition of his believing in special not being founded on divine authority the conclusion concerning his perseverance and certainty of salvation cannot be certain by a divine Faith Answ I answer 1. A conclusion may be de fide Answ 1 and should be assented to by a divine Faith if it be deduced from one proposition set down in holy Scripture and another made evident by the light of nature or sense As for example this conclusion the Father and the Son in the holy Trinity are two distinct persons is and should be assented to with a divine Faith and yet is deduced from one proposition known by the light of nature To wit that which begets is distinct from that which is begotten and from another proposition known by the light of the Word To wit but the Father begets and the Son is begotten in like manner this couclusion Jesus born of the Virgin Mary is the Messiah is to be assented to with divine Faith and yet our Lord inferreth the same from one proposition known by the light of Scripture To wit Isaiah 35. he that doth the works of the Messiah is he true Messiah But I do these works saith our Lord Math. 11.3 Now this assumption was known by sense and by seeing him do those works So I say this conclusion I shall persevere in grace unto eternal life is assented unto by divine Faith and is deduced from one proposition known by the light of Scripture To wit He that believeth shall not perish but persevere unto eternal life Ioh. 3.16 And from another known by the light of spiritual sense in the renewed man To wit But I believe 2. This spiritual sease of a Believer is not a fantasie or imagination but is soundly founded on the qualifications and marks of true saving Faith as they are holden forth in holy Scripture as 1. That true faith from sense of Gods love doth humble the heart and afflict the spirit with sorrow for sin Zach. 12.10 They shall look upon him whom they pierced and they shall mourn This look is by believing and it brings home with it a sense of love which woundeth the heart with sorrow for sin 2. True Faith purgeth and purifieth the heart Act. 15.9 Christ received by Faith to dwell in our hearts doth by the sweet smell of his oyntments and graces purge out of our hearts the sent and delight of sinful and vile lusts 3. This true saving Faith is not dead and idle but holy and operative It worketh by love Gal. 5.6 as the fire worketh by heat on the objects see before it so Faith by love to God bringeth forth works of holyness toward God and of righteousness toward our neighbour 4. Lastly it is a prevailing and overcoming Faith 1 Joh. 5.4 This is the victory that overcometh the world even our Faith and Faith resisting and overcoming temptations is a sound Faith Though a renewed man and sound Believer may be overcome by temptation at a time in his affections Yet his will is not wholly subdued and overcome for the ill he doth he willeth it not Rom. 7.19 To Iesus Christ the Author and Finisher of our Faith with the Father and holy Ghost be all praise Amen Victory over DEATH through CHRIST 1 COR. 15.56 57. The sting of death is sin and the strength of sin is the Law But thanks be to God who giveth us the Victory through Jesus Christ AS our perseverance in the state of grace A peaceable death flows from the fulness of Christ is a fruit of the Merit of Christ so a peaceable death in the savour of God and in the hope of glory is a refreshing stream flowing from the fulness of Jesus Christ The comfortable tast of the fruits of the Cross of Christ doth sweeten the bitterness of death as that tree did sweeten the waters of Marah Exod. 15.25 In the words two points offer themselves to our consideration 1. A twofold misery from which we are delivered In the words two points to wit the sting of death and the strength of sin 2. The procurer of our deliverance Thanks be to God who giveth us the victory through our Lord Jesus Christ As for the one part of our misery In what sense the Law is the strength of sin the curse and rigor of the Law and how we are delivered from it we spoke already in a Sermon on Act. 13.39 Only I would speak one word or to clear how the Law which forbiddeth sin and threatneth punishment to the sinner is said to be the strength of sin It is not to be understood so as if the Law did strengthen a man to or in sinning for it prohibites sin and reveals wrath from heaven against all unrighteousness and disobedience but the Law is called the strength of sin because a man unrenewed before the time the Lord by grace rectifies his will and affections doth from his own inbred corruption take occasion at hearing of the Law to enlarge his vast desires toward all the sins forbidden therein It is not so much the forbidding of sin as sin forbidden and heard of that provoketh the sinful appecite Rom. 7.7 8. Is the Law sin God forbid Nay I had not known sin but by the Law but sin taking occasion by the commandment wrought in me all manner of concup scence for without the Law sin was dead Our inordinate concupiscence when it is once awaked by hearing of sins forbidden like a sleeping Dog awaked becomes more fierce to commit sin like those whose appetite is depraved by that disease called Malacia or Pica they long most after meats forbidden for this reason Aquinas renders