work to make breaches in this wall that he may get in and destroy this flower he deviseth wayes to divide mens judgments to the end he may destroy this affection of Love out of their hearts if he prevaile not this way then he will raise up jealousies to destroy Love and Charity yea sometimes render the best of graces the worst of vices and as in tempting a Carnal man he sometimes stiles lust Love so in tempting a spiritual man he somtimes stiles sincere Love lust and by these wiles makes a breach on Charity to the end he may get into the garden of God and root up this sweet grace of Love Seeing then that this grace of sincere Love to God and man is a speciall work of the holy Spirit of God and a grace that he worketh in all those in whom he dwels savingly to get a true testimony of the holy Spirits saving habitation in thee thou must diligently examine thy self touching thy Love to God and touching thy Love to man 1. Examine thy Love to God see whether that be sound and sincere yea or nay 2. Examine thy Love to Man and see whether that be such as the Scripture makes a note of the holy Spirits saving habitation in us yea or nay But how shall I know whether my Love to God be sound and sincere yea or nay By Considering 1. What sincere Love to God is And 2. what the properties and effects of it are Sincere Love to God is a spirituall affection causing a man to prize God more and obey him rather then any thing in the world besides The properties and effects of sincere Love to God are these 1. Sincere Love to God is seated in the heart in the midst of the heart and it carryeth the whole heart and soul to God in obedience as well as the whole outward man That sincere love to God is seated in the heart in the midst of the heart and carries the whole heart to God will appear thus That which God in his Word requires and commands that true grace doth in its measure and in a Gospel way give unto him But God in his Word requires that we should Love him with the heart with the whole heart and soul and Therefore this Command doth sufficiently intimate this truth to wit That sincere Love to God is seated in the heart and carries the whole heart to God c. Here note 1 By the whole heart is meant every faculty of the soul the whole inner man the heart wholly sincerely so as it is not divided between God and the world between God and sinne between God and Satan as the hearts of all Hypocrites are but is downright and wholy for God 2. My whole heart may then be said to be carried to God when I cleave to him in affection more then to any thing besides account him my chiefest happiness from a due consideration of his perfection rejoyce in him above all things feare his displeasure more then all persons or things depend upon him for all things and aime at his glory principally in all things Secondly sincere Love to God is fastened upon God principally for that Divine excellency and spirituall beauty which is in him and which he doth communicate unto his People Because of the savour of thy good Oyntments thy name is as Oyntment poured forth therefore the Virgins love thee saith the Text Cant. 1.3 Spirituals and not temporals as this Text shews are the principall attractives of a sincere and virgin-Love to Christ. 3. Sincere Love to God is not guided by sense but by faith as the language of the Apostle intimates therefore saith the Apostle Whom having not seen we Love whom having not seen with Corporall eye nor invisible favours you still cleave to in affection This is further evidenced in holy Iob who continued to love God and obey him even when he could not see one glimpse of his countenance neither within him nor without him as appears by Iob 23.8 9 10 11. verses And this plainly shews That his Love was guided by faith and not by sense as it is the property of sincere Love to be 4. Sincere Love to God is a very strong Love Love is strong as death Cant. 8.6 Sincere Love to God will make a man to resolve â—â—augre all opposition to obey unto the death it will constrain a man to do or suffer any thing that God shall see good to impose upon him for tryall-sake without repining in toung or in heart against God it will make a man serve God with all his might therefore saith the Apostle The Love of Christ constraineth us It beareth all things it endureth all â—â—ings 5. Sincere Love to God is an indearing affection it indears Christ unto a man above all things in the world besides so as he will willingly part with all things else rather then Christ Christ in his Merit Christ in his Spirit Christ in his Ordinances and in his Ministers and People is deare unto a sincere lover of Christ above all things here below This is lively set forth unto us in the Parable of the merchant man Mat. 13.44 45 46. He left all for the Pearl the Pearl was dear unto him and he was in Love with it hence it was that he slighted all in comparison of it That Love is an indearing affection is further evident by the language of the Spouse in Love with Christ Cant. 5.10 He is the chiefest of ten thousand saith she meaning of all and likewise by the practise of the Saints which have sincerely loved Christ they have willingly parted with their fine cloathing for his sake and worn sheep-skins and goats-skins they have parted with fine dwellings and lyen in dens and caves they have parted with all even to their precious lives Nay these also they have willingly laid down for his sake in the cruellest way that bloody persecutors could invent refusing base deliverance to advance the honour of Christ when he called them forth to suffer as appears Heb. 11. their Love to Christ did indeare Christ to them above all things Here Note 1. That sincere Love to Christ is strong in all but not in all according unto the same equal degrees it indears Christ unto all that have it above all things But makes not all to declare it with the like forwardness and courage nor to declare it at all times alike as many instances in Scripture shew According to the measure of our faith so is our Love if a man beleeve only as a bruised reed as a weakling in Christ his Love will only smoak as flax towards Christ but if he be strong in faith his Love will flame it will declare it self with much zeale and fervour of spirit 2. That that Love to Christ which preferrs any one thing whatsoever before Christ or subjoyns any one thing in the world coequal with Christ is no sound sincere Love neither is it
worth any thing in Christ 's account as his own language shews ' He that Loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of me Matth. 10.37 3. That Love to Christ which fals off from Christ when tryals tribulations and persecutions come and will not beare the Cross for Christs sake when he cals thereunto is no sincere Love but an Hypocritical as Christ shews Mat. 10.38 He that taketh not up hiâ— Cross and followeth after me is not worthy of me And further illustrates in the Parable of the ftony ground Mat. 13.20 21. That Love to Christ which makes not a man to account all things but loss and dross and dung for Christ and to set such a price on Chrift and his hopes by him that he resolves through the help of Christ to part with any thing which may hinder him from doing Christ faithful service how neare or dear soever it be or ought to be yea with life it self or whatsoever contentments may indeare it unto him when Christ cals him to it is no sound nor available Love as Christ shews when he saith If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his life also he cannot be my Disciple Luke 14.26 Hence it is evident in the next place That sincere Love to God is a very tender Love yea a Love more tender towards God then towards any thing else besides God Persons or things and will make a man willing rather to part with all persons or things How neare or deare soever then with God yea so tender a Love it is as it will not suffer a man to go in any way though never so pleasing to flesh and blood that he knows displeaseth the Lord nor transgress the least of Gods Commandements with knowledg without grief of heart as appears in the example of Ioseph and David Ioseph sincerely loved his God and this Love constrained him to contemn the carnall Love of his miftress and the carnal pleasure proffered him by her for fear of displeasing God David sincerely Loved his God and hence it was that his heart smote him for cutting off the lap of Sauls garment a small matter one would think yet saith David He is the Lords annointed I have therefore transgressed his Commandement in laying violent hands on him and was therefore grieved his Love constrained him to grieve Hence it appeareth in the next place That sincere Love to God produceth and preserveth a tender Conscience a holy feare of God in the heart and soul and a holy hatred of all sin How shall I do this wickedness and sin against my God saith the soul that sincerely Loves God when tempted to sinne by the world the flesh or the Devil God hates all iniquity and he that fincerely Loves God hates what he hates therefore saith the Psalmist you that Love the Lord hate evill to wit because God hates it Sincere Love to God makes a man love the whole will of God I love thy Commandâ—mâ—nts saith David above gold yea above fine gold I esteem all thy prâ—cepts concerning all things to be right and hate every false way This Language of David shews That he loved the whole will of God even that which did cross and condemn that sinne which his nature was most prone to and it is the nature of sincere Love to God to make a man thus to love the Will of God A sincere Lover of God loveth not the Word of God the less but â—â—e more for discovering his darling sinne and so consequently he loves not nor esteems not the faithfull Ministers of the Word the lesse but the more for their faithfulnesse in discovering and opposing sinne predominate sinne whether personal or national Sincere Love to God is an obediential Love it makes a man Cordially obey the Will of God rather then any thing in the world besides This is evident by the Language of Christ If a man love me saith Christ to wit sincerely he will keep my words He that hath my Commandements and keepeth them He it is that loveth me ibid. v. 21. And by the Language of his beloved Disciple This is Love that we walk after his Commandements The great Character of sincere Love to God set by Christ and his beloved Disciple is obedience to wit Cordiall obedience to all the revealed will of God and hence it is evident That sincere Love to God is an obedientiall Love That this Love leads a man to obey God rather then any thing in the world besides is manifest by the carriage of such in all ages of the world in whose hearts the sincere Love of Christ hath dwelt The three Children in Captivity being commanded of men to do what they were forbidden of God chose rather to obey God then man Peter and Iohn being forbidden of men to do what they were commanded of God reply Whether it be right in the sight of God to hearken unto you rather then unto God judge ye and chose rather to obey God then man as the words following shew And thus it is with other sincere Lovers of God if God and man God and sin God and Satan come in competition or opposition all craving obedience If sincere Love to God be in the heart it will soone end the controversie and cause a man to obey from the heart God before all sincere Love to Christ will make a man think Christ's yoke easie and his burthen light his Commandements not grievous it will make a man obey actively and passively and resist unto blood striving against sinne as the Scripture speaks Sincere Love to God mortifieth in us the love of the world If any man Love the world the love of the father to wit the sincere Love of the Father is not in him 1 Joh. 2.15 This language of Iohn intimates thus much unto us to wit That where the sincere Love of God dwels it mortifieth the Love of the world to wit those things in the world which are properly said to be of the world and enemies unto God as all unchast Loves Diabolicall Love and inordinate Love of Carnall things The lusts of the flesh the lusts of the eyes and the pride of life all which are enemies unto God and his grace in us and cannot subsist with the Love of God being contrary unto it Sincere Love to God makes a man very sensible of Gods dishonour and grieve at it as Ionathans Love to David made him very sensible of the dishonour his Father did him and grieve at it so sincere Love to God makes a man very sensible of the dishonour done to God and grieve at it it makes him sensible of the dishonour done to God by others but most sensible of the dishonour done to God by himself and grieve at it This appears in David David
sincerely loved God and this made him grieve at the dishonour other men did to God but most of all at the dishonour which himself had done to God the consideration of this made his heart pant and his strength fail and made him go mourning all the day long Sincere Love to God makes a man prize the light of Gods countenance and the apprehension of his Love in Christ above all things in the world Lord Lift thou up the light of thy countenance upon me this putteth gladness into my heart more then corn and wine Let him kiss me with the kisses of his lips for his love is better then wine This is the language of sincere lovers of God and Christ and a clear evidence it is of the truth asserted and lively demonstrates the judgement and affection of a sincere lover of God and Christ. Sincere Love to God makes a man delight in communion with God by prayer meditation and the use of all his other Ordinances here and long for the marriage-day of the Lamb to the end he might enjoy a more near Union and sweet Communion with Christ his well-beloved and be perfectly conformed unto his holy will as the language of sincere lovers of God shew My soul thirsteth for God for the living God when shall I come and appear before him Oh God! thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee c. I have a desire to depart and to be with Christ which is best of all Come Lord Iesus Come quickly This longing desire to depart and to be with Christ and to have Christ come to consummate the mysticall marriage though it be a fruit of love yet it is not an inseparable property of sincere love neither is it in all that sincerely love God nor in all in whom it is is it at all times alike but in those only which apprehend the love of God in Christ towards them and at such time as they apprehend it and this is not every sincere lovers portion here therefore a Christian ought not to judge his love to God unsound onely because he wants this longing desire to be with Christ and to have Christ come to consummate this mystical marriage but to have recourse to the foresaid properties of sincere love for the tryall of his love when this fails and to such as follow Sincere Love to God is a constant growing love and an everlasting love it holds out in all times and seasons and variety of conditions prosperity and adversity praise and persecution health and sickness plenty and poverty liberty and bonds yea in death it self and after death through all eternity death doth not terminate this grace but perfect it therefore saith the Apostle of a sincere lover he dwelleth in love and of this love It never faileth A man that sincerely loves God continues to love him when he hides his face from him and he cannot see him nor one glimpse of his favor neither within him nor without him yea when he frowns upon him and shewes himself marvelous unto him as Iob speaks and the Arrows of the Almighty stick fast in his soul And Satan and his own Conscience deluded by Satan tells him He shall never see the face of God with comfort And however God carryes himself towards him yet he dares not from thence take leave to vary his carriage towards God but loves him still for better for worse and obeys him to the utmost of his power which shews in the next place That he that sincerely loves God loves him for nought That man may be said to love God for nought who loves him principally for himself and not for his who loves him because he is of all things most lovely who had rather have God without all then all without God for his portion Who had rather have a houseless Christ a harbourlesâ— Christ a hated and a persecuted Christ thâ—â— all the honours pleasures and riches of the world without Christ Who had rather have grace without glory then glory without grace Who had rather have the Gospel and Gospel-Ordinances in power and purity with poverty and trouble then peace and plenty without them Who had rather Christ should reign then himself Who desires Christ may encrease though he himself decrease and truth live though he die Who preferrs the interest of God and Christ before his own interest or any interest whatsoever Who labours more to get and to keep a good conscience then a good estate in the world In a word he that loveth God more then these earthly contentments he and he only may be said to love God for nought and to love him sincerely as Christs language to Peter intimates Lovest thou me more then these as if he had said If thy love be not more to me then to these earthly things it 's worth nothing in my account if it be â—ore to me then to â—hese if it adhere to me with the loss of these â—hat shews it is not for these but for nought that thou lovest me and this argues thy love sincere Sincere Love to Christ is very industrious and it makes the Subject in which it is very industrious in following after the Lord and the things of the Lord and the more it aboundeth the more industrious the soul is in following after her beloved this is evident by the language and practice of such as have sincerely loved the Lord in all times I follow after saith the Apostle My soul followeth hard after thee saith another sincere lover of God Early will I seek thee c. and the Spouse in the Canticles sought night and day after her beloved Mary Magdalen and other lovers of Christ were very industrious in seeking after him All which evidently demonstrates the truth asserted to wit That sincere love is very industrious Sincere Love to God and Christ makes the soul unsatisfied in thinking and speaking of the divine Excellencies Wisdome Beauty and Majesty of God and Christ Love of what kind soever delights in the comtemplation of the object which it fastens on the soul delights to be still thinking and speaking of her Beloved whatever it be as every ones experience can teâ—â— him the soul that sincerely loves God doth no less See an instance of this in the Spouse in the Canticles she thinks of her Beloved aâ—d speaks of her Beloved as one unsatisfied with the thoughts and praises of him as one resolved to win if it were possible all the world to love what she loved and this lively demonstrates the sincerity of her love and the nature of sincere love Sincere Love to God is a soul-warming affection it warmeth that heart in which it is with a spirituall heat with a holy zeal for God and the things of God yea so warmeth it that many waters cannot quench it nor floods drown the fire
which it kindleth within This is evident by the zeal of those which have sincerely loved God in all agâ—s we may take all the Saints for an example of this but I will instance only in Moses and Pâ—ul Moses who was the meekest man upon the earth had his spirit so warmed with the love of God in his heart thaâ— the fire of zeal brake forth in an unquenchable flame in him when he saw God dishonoured and an Idol magnified by the people of God And Paul's spirit was hereby so stirred within â—im when he saw the people given to Idolaâ—ry that he could not forbear to reprove it whatever he underwent for it All these had their hearts so warmed with the love of Gâ—d that neither water nor bloud could quench the flame that love had kindled which evidently demonstrates this love to be a heart-warming Affection Though sincere Love to God do warm the hearts of all in whom it is with a zeal of God yet doth it not warm the hearts of all alike according to the measure and degree of love in the heart such is the zeal that issueth out of it Sincere Love to God is a soul-humbling affection it thinks it can never do nor suffer enough for God and thence it is that it doth not glory in any doing or suffering it comes stil short of what it should do and what it would do and therefore is not puffed up with what it doth but rather humbled by its failings Knowledge puffeth up but love casteth down the soul. Sincere Love to God is a heart-softening affection as is evident by the carriage of Nathan towards David when the Lord sent Nathan to awaken David and call him to repentance What did Nathan but labour to set an edge on David's love by setting the loving kindness of the Lord before him as one knowing that if any thing melted his heart this would do it and this we see did it which plainly shews That love is a heart-softening affection This is yet farther evident in other of the Saints Iosiah loved his God and hence it was that his heart melted when he considered how he and his people had offended God by walking contrary to his statutes Mary Magdalen sincerely loved Christ and hence it was that her heart was so mollified and melted for the sinne she had committed Love softeneth the heart in which it is nothing more nothing so mollifying as love love delated and love apprehended mollifyeth the heart as oyl doth the hand The way to encrease sorrow for sinne is to encrease love to God grief is but an effect of love love is the leading affection to grief anger hatred and desire grief springs not so naturally from any thing as it doth from love there is no grief so kindly none so pierâ—ing none so lasting and wasting as that the 〈◊〉 springs from pure love Object But this property of love makes me to question the truth of my love for I find my heart is hard I cannot grieve for sinne as I should or as I would Answ. Softness of heart hath other appearances besides grief it shews it self in yeelding to walk in the statutes of the Lord and keep his ordinances and do them inflexibility and readiness to obey the known will of the Lord without standing out against any part of it and to these a child of God should have recourse in such case Sincere Love to God is a sinne-abating affection This I gather from the propheticall prediction of Jesus Christ concerning these times Because iniquity shall abound the love of many shall wax cold hence it is evident That the abounding of iniquity springs from the totall want or decay of love if love did abound iniquity could not abound it would abate the force of it love is therefore called a breast-plate The abating of iniquity is according to the abounding of love in what measure love aboundeth in that measure sinne abateth but as love decayes abates and cools iniquity abounds While the Church of Ephesus continued in her first and fervent love we read of no complaints of her but when her love abated her inâ—quity abounded Sincere Love to God will abate sinne in a Person Church or Nation if it be in the Person Church or Nation Sincere Love to God is an establâ—shing affection This I gaâ—her from the language of the Apostle 2 Thes. 2.10 11. Because they received not the love of the truth tâ—at they might be saved for this cause God shall send them strong delusions to believe lies c. Hence it is evident That had these of whom the Apostle speakes received the love of the truth had they sincerely loved the God of truth they had continued in the truth in the knowledge of it in the belief of it in the obedience of it and neither totally nor finally apostatized from the truth which strongly argues love is an establishing affection The knowledge of the truth without love of the truth to wit sincere love is utterly unavaileable unto salvation The knowledge of the truth without love of the truth is unvaled to uphold in the profession and obedience of the truth He whose judgement is unsound is in danger to be corrupt by flatteries as the Prophet Daniel speakes but he whose love is unsound is in more danger to be corrupt by flatteries He whose love is sound may through frailty fall and through fear of some corporall evil become guilty of partiall apostacy but he shall never fall away totally nor finally from the God of truth nor from the truth of God By all which it appears that love is an establishing affection Sincere Love to God is not lessened by encrease of knowledge but encreased with it He that loves God sincerely his knowledge doth not lessen his love to God or the Ordinances of God or the Ministers of God but encreaseth it his love doth abound more and more as his knowledge doth abound more and more This is sufficiently intimated by the language of the Apostle Phil. 1.9 He whose light doth not encrease but rather decrease his love hath cause to question his love and his light too Finally Sincere Love to God alwayes produceth sincere love to man for Gods sake This is evident by the language of the Apostle If any man say I love God and hate his brother he is a liar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen As if the Apostle had said It is impossible for that man to love God sincerely which loveth not his brother if a man love God this love will constrain him to love his brother it will produce love to man for Gods sake This is farther intimated ver 21. By these few Properâ—ies Effects and Appearances of a sincere love to God I conceive a Christian may judge aright of his love to God and so consequently of his
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
long description of a new Creature to seven particulars and speak of them particularly what God hath been pleased to impart unto me that if ever God in his providence should any wayes bring this Manuscript to publique view it may be helpful to some poor souls this way First A new Creature is one in whom Iesus Christ the new man is formed to wit truly formed the truth of this is evident by the language of the Apostle Gal. 4.19 My little Children saith he of whom I travell in birth again untill Christ he formed in you c. which words do clearly and strongly prove That when Christ is formed in the Creature the Creature is then new and not before it is then a new Creature and not till then it is then born again born of God and new indeed Regeneration may well be called a forming of Christ in us for it formes Christ in the understanding in the will in the affections in the conscience in all the faculties of the soul in all the parts and members of the body in the whole man in the whole life and conversation Here note two or three things First That God forms Christ in the whole man where he forms him truly God forms Christ in the whole man by conforming the whole man to Christ. 2. When every faculty of the soul is in its scope and bent for Christ then is Christ formed in the soul when every facultie of the soul and member of the body is bent for Christ then is Christ formed in the whole man 3. When a mans will desire aim and indeavour is to square his whole life by the Word of God as his rule then is Christ formed in his Conversation then is he a new Creature in Gods account who measures man more by his will and affection then his action as appears by 2 Cor. 8.12 compared with Prov. 23.26 Wouldest thou then know whether thou art a new Creature yea or nay consider then whether Christ be formed in thee â—o wit truly formed yea or nay ask thy soul the question that Saul asked the wiâ—ch What form is he of said he What sawest â—hou so do thou ask thy soul What form art thou of O my soul Whose image dost thou beare Christ's or Satans If Christ's truly though weakly this argues thy state good thy Creation â—tw this demonstrates thee a Creature new a new Creature Then again say as he What seest thou What seest thou O my soul in thy self What light what darknesse if nothing but darknesse what darknesse is it affected darknesse or afflicting darknesse if afflicting darknesse this speaks the Creature new If thou descriest light in thy understanding Consider then how it operates how it regulates how it transforms 1. Consider how that light which thou hast be it more or lesse doth operate whether it puffeth up or casteth down thy soul whether it lifteth up thy soul in praise or in pride whether it give glory to God or self renewing light is humbling God glorifying the more Iob saw of God the more he abhorred himself the more a new Creature knows God and himself the more he loaths himself and admires his God and desires to advance him Consider what affection sutable to its notion that light which thou hast produceth in thee what love to God and the things of God what love to man for God what hatred of sinne what joy in the Lord what desire to injoy the Lord in all and above all things what comfortable hope of increase of grace and glory what trust in God and desire to do for God and be with God it generates in thee Consider what power of godlinesse thy light produceth in thee what self-discovery what self-denyall it hath begotten in thee especially touching thy predominate sinne what contempt of the world in the good and evill of it what conscience of sinne of duty and the manner of it what conjunction of duties of the second Table with the duties of the first Table what contentation with thy state what watchfulnesse over thy heart and all the out-goings of it what willingnesse to take Christ with the Cross what desire and indeavour to help others what hunger and thirst after all those means which God hath appointed for the increase of it and all grace in us what fruitfullness in righteousness c. Saving illumination produceth fruitfulnesse Secondly Consider how that light which thou hast doth regulate and reform thee consider how it regulates thy judgment thy will and affections how it reforms thy life and all thy actions and conforms them to the Word and Will of Christ Consider what death to sinne what life to righteousnesse it produceth in thee what through reformation it hath begotten in thee renewing light is reforming light universally reforming inwardly reforming and perseveringly reforming Thirdly Consider how that light which thou hast transforms thee Consider what transformation it makes in thee Renewing light is transforming light Light from the sanctifying Spirit of Christ transforms into the Image of Christ Christ truly formed in the understanding speaks the man transformed by the renewing of his mind as is evident by the Language of the Apostle Rom. 12.2 Be you transformed by the renewing of your mind c. Consider how that light which thou hast elevateth and raiseth thy soul from Earth to Heaven and if thou findest that the light that is in thy understanding do thus operate thus regulate and thus transform truly though weakly be it more or lesse know it lively demonstrates Christ formed in thy understanding thy light renewing light and thee a Creature new Of Christ formed in the other faculties of the soul to wit Will and Affection and in life and conversation more shall be spoken in due place For the present note this As Christ the new Man is more or lesse formed in the Creature so the Creature is more or lesse new When Christ shall be perfectly formed in the Creaâ—ure then and never till then the Creature shall be perfectly new according to degrees Thus far of the first appearance of a new Creature he is one in whose understanding Christ is formed 2. The second appearance of a new Creature which I mean to insist on is this He is one that hath a new heart this conclusion I deduct from the Language of the Lord Ezek. 36.26 where the Lord speaking of making the Creature new begins at the heart A new heart will I give you and a new spirit will I put within you saith the Lord c. Satan doth his best works without but God and Nature do their first works within Nature begins its work within as Philosophers and Anatomists conceive In natural generation the heart lives and brain parts which have in them the begining of motion are the first in being though not the first in appearing nor the first perfected say they So in spiritual generation to wit regeneration where
man pray frequently and pray fervently Seek the Lord early and seek him earnestly wrestle with God in prayer witnesse Iacob and the Prodigall 6. Chastisements sanctified beget and increase love in the chastised towards the chastiser Rebuke a wise man and he will love thee saith Solomon Pro. 9.8 Chastisements sanctified increase love to God 7. Chastisements sanctified meeken the heart and moderate anger mortifie in man hatred and malice which generate thoughts and desires of revenge against the instruments in Gods hand They beget patience under all strokes I have sinned therefore I will beare the indignation of the Lord saith the soul whose Chastisement is sanctified and justifiesGod in all his dealings 8. Chastisements sanctified soften the heart and make it pliable to the will of God they subject a man unto Christs yoke 9. They fit a man for any condition that God cals him unto prosperity or adversity they fit him to abound and fit him to want fit him to live to Christ and fit to him to dye for Christ they fit a man to live to Christ here and to live with Christ heareafter in Heaven 10. They make a man long to be dissolved to be with Christ yet patiently to wait on God all the daies of his appointed time untill his change come Rom. 5. â— Job 14.14 11. Sanctified Chastisements indeare to a man his Fathers house his house of grace and his house of glory they did thus operate in David Psa. 42. and in Israel in captivity Psal. 137.1 6. and in the Prodigall Luk. 15. When his Chastisement was sanctified unto him it indeared his fathers house 12. Sanctified Chastisements will make a man labour to excell in grace There is no man so covetous after grace as he to whom Gods chastising hand is sanctified There is none so sensible of the want of grace nor of the worth of grace as this soul is therefore such an one usually labours above all others to excell in grace 13. Finally Sanctified Chastisements leave impression behind them when they are gone they do not only make impression while they are present as unsanctified Chastisements many times do but they leave impression behind them when they are removed impression of holy feare of love of humility of watchfulnesse of holinesse of compassion towards others under Gods Chastising hand They yield the peaceable fruit of righteousnesse to them that have been exercised thereby and the like they do not barely produce good purposes and promises but resolve them into performances according to ability and opportunity By some one or other of these every one may perceive whether Gods Chastisements be sanctified to him or no and so consequently whether Gods rod upon himself be a sign and pledg of Gods speciall Love towards him or not Object But God Chastises in wrath and displeasure as well as in love In my wrath I smote thee saith God of his own People Isa. 60.10 In a little wrath I hid my face from thee c. Isai. 54.8 How shall I then know whether God chastise me in love or in displeasure Sol. To find out this Consider 1. That those which the Lord here speaks of though they were the Lords own People by profession yet they were not all such by true conversion they were not all beloved after a speciall manner 2. Know That God may and often times doth Chastise in wrath and yet in love too When God Chastiseth his own Adopted Child he many times doth it in wrath and displeasure towards his sin but alwayes in love to his person Wouldest thou then know whether thou art Chastised of God in love or not Consider whether thou art an Adopted Child of God or not Try thy selfe by what hath been formerly said and if thou findest that thou art truely such conclude thou mayest certainly That all thy Chastisements do spring from love for whatsoever stroks God smites such an one with he doth it in Love to his person this is a sure rule though God speak bitter things against thee as Iob complains he did against him and do bitter things unto thee yet all springs from his love though he bide his face from thee for a while and chastise thee with sâ—ourging he doth it in love to thy person all Gods dealings with thee spring from his love his love is the efficient whatsoever be the meritorious or immediate cause of thy Chastisement When God is angry with thee and smites thee for thy sinne it is in love to thy person he loves thee still Is Ephraim my deare sonne is he a pleasant Child for since I spake against him I do earnestly remâ—ember him still c. Ier. 31.20 All Gods Children even the best of them all here have faults many faults and God will not suffer them to go unchastised Children are sure of chaftisement however servants speed legitimate sonnes are sure of chastisement when they offend however bastards escape God hath no time to chastise his Children but here therefore they are sure of Chastisement here it will not stand with Gods Love to passe by them and wink at their faults the nearer in relation the surer of correction the dearer in affection the surer of chastisement Whom the Lord loveth he chastiseth and scourgeth every sonne whom he receiveth Wouldest thou then get a true evidence of the speciall Love of God towards thee and of this Adoption by Jesus Christ Consider well of two things First Whether thou hast been Chastised of the Lord yea or nay Secondly Whether thy Chastisiments are sanctified to thee or not and if thou canst truely conclude on the affirmative thou hast good ground to beleeve that thou art one beloved of God after a speciall manner that thou art an Adopted Child of God and an heir of Heaven But if thou hast been altogether free from or unprofitable under Gods Chaftisement thou hast just cause to feare whether thou art an Adopted Child of God or not at least that thou art not yet brought home to thy Heavenly Father For whom the Lord loveth he certainly sooner or later chastiseth as the Text tels us Whom the Lord loveth he chastiseth and scourgeth every son whom he receiveth Gospell Sufferings OR Suffering as a Christian. 2 Tim. 2.12 If we suffer we shall also reign with him IN these words the Apostle briefly layes before us another and a higher Evidence of our Salvation to wit suffering Heaven the Kingdom of glory where Jesus Christ reigns is here promised to sufferers But to find out what kind of sufferers they are to whom this great reward is promised we must consult with other Scriptures for it is not to all kind of sufferers that this promise is made Before I speak of the kind of suffering here spoken of I shall here note foure or five things First That suffering is a lesson very hard to flesh and blood to learn which the Apostle knowing as a wise scholemaster sets before us his schoolers that
to the Congregation of Alderman-bury And one who for these Thirty years by reason of an affliction lying upon her hath been in a great measure deprived of those publique spirituall helps which others enjoy and also of those private helps which good Christians do or might partake of by the Communion of Saints This makes good that Text of Scripture Out of the mouths of Babes and Sucklings thou hast perfected praise And that other That the strength of God is made perfect in weaknesse Church History tels us of a Captive Woman whom God made instrumentall to convert the whole Nation of the Iberians to the Christian Faith And the Book of God tels us of Priscilla who was made able by grace to expound the way of God more perfectly unto Apollo himself an eloquent man and mighty in the Scriptures And that she and her Husband Aquila were helpers in Christ Iesus unto Saint Paul and that for his life they laid down their necks Much is spoken by the same Apostle in commendation of divers Women I hope no man will contemn this Book because written by a Woman but rather admire the goodnesse love and power of God who is able to do such great things by such weak instruments No man will refuse pearls or precious stones though handed to him by the Female Sex It is her great desire that her Name may be concealed All that I will say of her is That she is a precious Iewell though in a contemptible Box and a very great ornament to the Congregation of which she is a Member If any reap any spirituall advantage by reading of this Book she hath obtained the hight of her ambition onely she craves their Prayers that God would blesse her and hers that the lesse help she hath from men the more she may have from God and the incomes of his holy Spirit that though she wants an outward eare to hear the voice of Gods Ministers speaking to her outward man yet she may have an inward ear to hear God speaking to her soul words of everlasting consolation And this is also the Prayer of Thy Servant in the work of the Ministery Edmund Calamy THE PREFACE Christian Reader ASsurance well-grounded assurance of the Love of God and a mans own salvation is a thing much to be desired and laboured for by all that have immortall souls But a thing industriously sought after by few and attained by fewer The most people in the world trouble their heads little about it and their hearts lesse know not what it is nor how to go to worke to attain it some think it is impossible to attain it others seek not after it some desire it but cannot acquire it others enjoy it but do not impart it hence it comes to passe that few reap the comfort of it I think it not amisse therefore to speake somewhat of it seeing it is a thing without which we can neither live nor diâ— with sound comfort in our souls much lâ—sse trâ—umph over dâ—ath the King of terrours I shall here in the first place premise three thingâ— or lay dowâ— three conclusions and for brevity sake I will only name them the first is this The first That there are some that are chosen to salvation predestinate elect oâ—dained to eternal life beloved with an everlasting love vessels of mercy prepared unto glory before the world began and kept by the mighty power of God unto salvation and all these shall be certainly saved and glorified The Second That it is possible for a Child of God in this life to attain some good assurance and true evidence that he is of this number The third That it is the duty of every Christian to labour for assurance of the Love of God and his own salvation But here the great question will be How shall I do this How shall I go to work to attain this precious jewel of assurance which you speak of This question the ensuing discourse tends to the resolution of therefore I will here only lay down some rules to be followed by every one that desires to attain some good assurance or Evidence for Heaven while he is here First He that would obtain this precious jewel and invaluable treasure of good assurance must ask it he must ask it of him who hath said ask and ye shall receive that your joy may be full He that purchased Heaven for us purchased the Evidences of Heaven also but he doth not alwayes commit them to the heirs custody Christ doth not alwayes deliver the Evidence and the â—nowledg of it with the right and title to Heaven Nay he doth many times withhold the Evidence of Heaven from those to whom he gives rigâ—t and title to Heaven for speciall reasons therefore for this Christ must be sought unto injuired of as the Scripture speaks A plain Jacob by much wrestling with God may obtain some good evidence of his favour as well as an eloquent Orator or a learned Clark Therefore if thou wouldest obtain some good Evidence for Heaven and a happy eternity then go to God with the Language of Abraham Gen. 15.8 when God had told Abraham he would give the land of Canaan to his posterity Abraham beleeved God he beleeved Gods promise should be made good yet desires to be further confirmed in this and therefore saith Lord God whereby shall I know that I shall inherit it So say thou to the Lord respecting that land above of which Canaan was a type Lord God whereby shall I know that I shall inherit it Say to God as Tamar said to Judah Give me a pledg of thy promise untill thou performest it say to God as Rahab said to the spies Give me a true token give me the earnest of the Spirit give me some grace that may assurs me of glory and open my eyes to see this grace bestowed on me give me the blessing of Joseph who was able to say I feare God give me the blessing of Paul who was able to say I know whom I have beleeved and put thâ—se promises in suit Isai. 32.17 Joh. 14.20 Secondly He that would get this precious jewel of assurance must seek it he must seek it where it is to be found and as it is to be soughâ— after 1. He must seek it where it is to be found seek it in Iesus Christ and Vnion with him and seek Iesus Christ and the demonstrations of Vnion with him in the Word of God in all the Ordinance of God and duties of a Christian and in the Work of God in and upon himself He that will conclude according to truth about his spirituall and eternall estate must diligently try himself and his graces by the truth to wit the Word of God which is the only true touchstone we have to try our selves by The heart is deceitfull above all things and despeperately wicked Who can know it There is nothing in
condition Quest. But how shall I know whether my love to man be sound and such as demonstrates the holy Spirits saving habitation in me or not Answ. By considering 1 What sincere love to man is And 2 What the Appearances of it are Sincere Love to man demonstrating the holy Spirits saving habitation in the soul is a free affection of the soul delated on man for God and according to the rules of God given in the holy Scriptures And it is manifest thus it issueth out of the love of God and is carried to man for God for Gods sake as the Apostle plainly shews By this we know we love the children of God when we love God and keep his Commandements c. As if he had said By this we know that our love towards man is sound and such as demonstrates the holy Spirits saving habitation in us even by this that it issueth out of the love of God as the spring and fountain of it and is delated on man for Gods sake for so much that phrase keep his Commandements implies God commands us to love one another and to aim principally at his glory herein now when a man doth this when he makes Gods Commandement the efficient cause of his love towards his brother and Gods glory the finall cause of it then doth he love him for God for Gods sake A mans love to his brother then issues out of the love of God and the Commandement of God is the efficient cause of it when he loves him because God commands him so to do and out of love to God commanding A man then makes the glory of God the finall cause of his love towards his brother when he therefore delates his love upon him that he may acquire and gain honour to God and his Gospel which he hath called him to the profession of thereby and makes this his utmost scope and ultimate end in loving him Secondly That love to man which demonstrates the holy Spirits saving habitation in the soul is a love squared by and congruous to the rule of God to wit the holy Scriptures That love which is squared by and congruous to the rule of God is an universall love a love which extendeth it self to all the Saints yea to all men good and bad yea to very enemies because God requires this at our hands that we should love our enemies and in this respect I may call it a singular love It worketh no ill to any Deviseth not evill against any no thinketh no evill to any but good to all But is more abundant more tender and strong towards the godly then towards any other He that loveth him that begat loveth him also that is begotten of him saith the Apostle The words imply a speciall love or love after a speciall manner it is as if the Apostle had said He that loves God in sincerity loves the children of God after a speciall manner Love the Brotherhood saith the Apostle meaning after a speciall manner and this he doth that loves God sincerely his love in reference to them is a love of large extent it extendeth even unto loss of life in some cases As in case the honour of God may be advanced thereby or a publick good procured unto the brethren the Church of God thereby This I think is the Apostles meaning in the 1 Ioh. 3.16 If sincere love to God and man be in the heart of a man it will constrain him in such cases as these to deny himself unto the death to advance the honour of God and the Churches good it will make him preferre the Churches good before his own witness Aquila and Priscilla whose love to God and the Church constrained them to yeeld their own lives to preserve Paul's The like exmâ—ples we have in Moses and Paul whose love to God and the Church caused them to slight life and deny themselves to the death and beyond it too for the advancing of Gods glory and the Churches good Then again That love to man which is congruous to the rule of God is a love paralleling the love of Christ towards us for the kind of it Christ commands us To love one another as he hath loved us And he whose love is congruous to this rule doth this for kind though not for measure That love which is congruous to the rule of God and the love of Christ is a free-love He that loves his brother according to Christs rule and Christs example loves him freely It is a condescending love it will make a man condescend to men of low estate condescend to his brother that cannot come up to him by reason of his mean place education parts or gifts It is an establishing love a grace without which the heart of a man can never be established in grace as I gather from the language of the Apostle to the Thessalonians It is a reall love a love not terminated in words but manifested in deeds according to ability It is a uniting love it knits the hearts of Christians together as appears by the language of the Apostle Makes them of one heart and of one soul witness the Saints in the primitive Church It is a growing love and encreaseth still 1 Thes. 3.12 It is a covering grace it covereth all infirmities in the godly so farre forth as the glory of God may not be any way prejudiced but advanced thereby and forgiveth all trespasses done by the ungodly so farre forth likewise as may be gathered from the language of Solomon Love saith he covereth all sinne and the language of Peter Charity shall cover the multitude of sinnes In reference to the godly it is a love in the truth and for the truths sake as appeares by the language of Sâ— Iohn concerning the elect Lady 2 Joh. 1.2 I then love my brother in the truth when the bond that links me and him together in a Christian conjunction is the true and constant profession of the truth I may then be said to love my brother for the truths sake when that grace and truth which is in him is the principall attractive of my love for that love which is delated on the godly by a godly heart hath grace for the principall attractive of it and not base by-respects and therefore continueth as long as grace lasteth though other motives to love fail and such occurrences fall out as usually extinguish a love led by by-respects therefore saith the Apostle of this love It never faileth it is still growing and encreasing in a state of imperfection and at length perfected in Heaven it never faileth It is a love that suffereth long is kind envieth not vaunteth not it self is not puffed up doth not behave it self unseemly seeketh not her own is not easily provoked it rejoyceth not in iniquity but rejoyceth in the truth it beareth all things
me and washed me with water yea with blood with the blood of his Sonne he throughly washed away my filth and annoynted me with oyl indued me with his Spirit and his grace c. I had forfeited all right to Heaven and earth into the Lords hand and he hath given me all back again freely and put me in a better condition than I was in before O the deepnesse of the riches of the Justice and Mercy of God! 10. In the tenth place Evangelical sorrow is a sorrow that keeps the soul in a sweet heavenly frame for all holy and heavenly duties it sweetly fits the soul for all holy performances Sorrow that flowes from the apprehension of Love in God is fresh and lively and full of spirits so that a man never performs any holy duty better then when his heart is filled with this sorrow Set a soul filled with this sorrow to pray and he will pray sweetly and heavenly fervently and effectually to wit in faith and so prevaile much with God Set him to hear and he will hear humbly and the whole Word of the Lord will be sweet unto him every precept and every threatning of the Lord every bitter thing will be sweet unto him every crum that fals from his Table will he gather up as precious food Set a soul filled with this sorrow to Divine Meditation and he will do it with great delight and freedome set him to receive the Sacrament of the Supper of the Lord and he will do this action in its beauty He will looke upon him whom he hath pierced and mourn for his sinne that hath pierced him and every other holy duty will he perform with a more heavenly mind than others which have not felt this sorrow or not in that measure which he hath done 11. The soul Evangelically contrite sorrows not so much for suffering as for sinning not so much for being displeased as for displeasing and dishonouring God by sinne it is grieved for its sinne because the holy Spirit of God is grieved by its sinne and broken with its whorish heart as the Prophet speaks and is melted by the consideration of the incomparable goodness of God and his kindnesse and love in Christ towards its self abused by its self rather then broken with horrour threatnings punishments or slavish feare Against thee thee only have I sinned and done this evill in thy sight saith the contrite soul and this is that which pierceth his soul. 12. The soul Evangelically contrite longs after freedome from sinne more than freedome from suffering it saies with the Church Lord take away all mine iniquity not with Pharaâ—h the plague Lord look upon my affliction and my pain saith the contrite soul and ease me of that if it be thy blessed Will but however forgive all my sinnes deliver me from all my transgressions Wash me throughly from mine iniquity and cleanse me from my sinne hide thy face from my sinnes and blot out all mine iniquities O wretched man that I am Who shall deliver me and when shall I be delivered from the body of this death This is the language of contrite souls The soul Evangelically contrite counts sin the worst Evill and Christ the best Good the guilt of sinne the power of sinne and the being of sinne is of all burdens the heaviest unto a contrite soul and that which of all other it longs to be freed from 13. The soul Evangelically contrite priseth Christ as the chiefest Good as the only true Good it is not satisfied with any thing without Christ it is not fully satisfied with any thing but Christ Christ in his Blood Christ in his Spirit Christ in his Ordinances Christ in his Ministers Christ in whomsoever his Image is stamped is precious above all earthly things unto the contrite soul Thou art my beloved and my desire is towards thee saith the Contrite heart to Christ. To the soul Evangelically Contrite the light of Gods Countenance and the sense of his love in Christ is more worth than all the treasures and pleasures in the world Lord lift thou up the Light of thy Countenance upon me thy love is better than wine better then Corn and Wine it strengthens more it comforts more it puts gladness in my heart more then Corn and Wine more than the choicest Creatures in the world saith the Contrite soul. When once this contrition had ceazed on Davids heart his soul did thirst for God as the thirsty land for rain and as the chased Hart for the water-brooks And not after God only in his immediate dispensations but in his mediate also after God in his Ordinances in his Sanctuary as appears Psal. 63.2 84.10 27.4 and thus did Mary Magdalen and Paul and other Saints under the New Testament when once this contrition had ceazed on their hearts they were very industrious seekers of God in his Ordinances By which it is eminently evident that it is the nature of Evangelical Contrition of hearts Evangelically contrite to prize highly communion with God in his Ordinances As it was with David and Mary and the other Saints here so it is with every soul Evangelically Contrite he hath the same judgement of and affection towards Gods Ordinances in truth though not in the same degree Such as the measure of contrition wrought in the soul is such usually is the measure of his affection to and thirst after these Divine excellencies forementioned 14. The soul Evangelically Contrite disclaims all righteousnesse of its own and rests wholly on the merit of Christ for justification before God We are all as an unclean thing and all our righteousnesses are as filthy raggs saith the Contrite Church Isai. 64.6 What things were gain to me those I counted loss for the excellency of the knowledge of Christ Iesus my Lord and do judg them but dung that I may winne Christ saith the Apostle Phil. 3.8 9. When once this Evangelical contrition hâ—d ceazed on the heart of Paul he renounced all his own righteousnesse all before conversion and all after conversion his old man and his new in matter of justification and rested wholly upon the merit of Christ which plainly demonstrates the truth asserted 15. Evangelical sorrow is a lasting sorrow and a wasting sorrow When once it hath ceazed upon the heart of a Christian it doth not pass away as the morning cloud and early dew or a land-flood but continueth and riseth up as a spring and is never exhaust till sin the cause of it be wholly taken away and not only the guilt and punishment of sinne but the very being of sinne till total deliverance from this body of death be granted This is evident in the Apostle Paul when once this sorrow had ceazed on his heart he did not cease to bewail his proness to sinne till his being in this world ceased as appears Rom. 7. ver 14.24 And as it is a lasting sorrow so it is a wasting
Creature and a meer naturalist For although there may be and oftentimes is a contradiction and combate in an unregenerate person between severall and distinct faculties of the soul the appetite against reason the will or affections against conscience yet there never is a contradiction in the same faculty of the soul in an unregenerate person neither indeed can there be for there is nothing in it to oppose This combate is peculiar to a new Creature where there is flesh and spirit in the same faculty and what the one chuseth the other refuseth it may therefore well be a Christians touch-stone to try himself by There is yet another way whereby a man may be said to commit sinne which is far more dangerous than the former yea remedilesse and that is when a man doth wilfully and obstinately oppose that which the Word of God and the Spirit of God doth throughly convince his conscience is the Truth and ought to be followed out of meer malice scorn and contempt and this is that which I think this Text points at chiefly but thus a Child of God a member of Christ a new Creature cannot commit sinne because his seed remaineth in him as the Apostle here speaks He that thus commiteth sin is of the Divell and sealed by him to Hels eternity 1 Ioh. 3.8 ch 5.16 Mat. 12.32 In the fifth place a new Creature is one that groans under the remainder of the old man in him to wit the naturall propensity which he finds in himself to all evill the inticing tempter of corrupt nature which makes him a verse to all good and prone to all evill as that which spoiles all his good dutyes as that which is his greatest burden bewailes it as that alone which makes his condition wretched and miserable longs earnestly for a total deliverance from this burden of corrupt nature prayes earnestly for strength against all the inticings thereof and rests of Christ by Faith in the use of all lawfull meanes by him appointed for a total deliverance at length and strength against all the inticings thereof until total deliveraâ—ce be granted all which is evident in Paul Rom. 7. And truly I never yet found any burden like this burden though I have born many this burden alone had not Christ borne the heavior end of it had sunk my soul in despaire or driven it upon desperate attempts the time hath been when to have been freed from the power of natural corruption My soul hath chosen death rather than life and longed for dâ—ath more then for hid treasures as Iob speaks yea when it would have joyed in that which nature abhors an untimely death by the hand of man would have infinitely more joyed me than the acquiring of the whole earth with all it affords only for the freeing of my soul from the power of corrupt nature which was so potent that my unbeleeving heart did often conclude That I should one time or other fall by it and by it be undone to all eternity yet the Lord was my stay and prevented what I much feared and out of this deep the Lord at length delivered me to the glory of Christ my keeper and deliverer and the incouragement of others in the like case I speak this much more I could speake on this subject experimentally but I forbeare In the sixt place a new Creature is one that minds the things of the Spirit is led by the Spirit and walks after the Spirit These expressions tend all to one and the same end namely to denominate a new Creature therefore I put them together A new Creature is one that minds the things of the Spirit so saith the text Rom. 8.5 They that are after the slâ—sh do mind the things of the flesh but they that are after the Spirit the things of the Spirit As carnall hearts mind carnall things so spirituall hearts mind spirituall things a new Creature minds the things of the Spirit after the rule of the Spirit the Word of God He minds the things of the Spirit in the first place he minds them savourly chiefly and principally more than the things of the flesh and declares it by following after them industriously The apprehension of the love and favour of God and that which leades thereunto to wit the pure Ordinances of God are the only jewels which he esteems and follows after and for the acquiring and retaining of these he will part with all the good of the world and count it but dung as is evident in the parable of the merchant-man who sould all to buy the pearl A new Creature his great care desire and indeavour is to be more new O that I were more dead to sinne more alive to righteousnesse that I were lesse in the flesh more in the spirit lesse in my self more in Christ saith a new Creature And these are the things which he minds and follows after He is led by the Spirit of God so saith the Apostle Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God This language plainly shews who are the Adopted Sonnes of God and so consequently who are new Creatures for to be such a Sonne of God as this Text speaks of and to be a new Creature is all one in effect and he that is such is led by the Spirit of God That is his mark set by the holy Ghost by the hand of the Apostle The Spirit of God may be said to lead man two manner of wayes more generally or more specially as a qualifier only or as a sanctifier and that leading of the Spirit which denominates our son ship or the Creature new is not the more generall but the more speciall leading of the Spirit to wit the Spirit leading as a sanctifier as an inward sanctifier as well as an outward A man may then be faid to be led by the Spirit of God according to the meaning of this Text as I humbly conceive when hâ— by a speciall work of the Spirit of God upon his soul is inabled voluntarily and cordially to resign up himself in all things to be guided by the Spirit of God and cordially and couragiously to decline all other leaders contrary unto this 1. He that is thus led by the Spirit of God is not under the Law saith the Apostle Gal. 5.18 If ye be led by the Spirit ye are not under the Law by Law in this Text some Divines take to be meant the moral Law and so taking it conclude That he that is led by the Spirit is freed from the curse of the moral Law which is very true of this mind was Mr Perkins others by Law here understand the domineering power of corrupt nature that which the Apostle cals The Law of sinne Rom. 7 25. of this mind was Luther Law thus taken the conclusion is That he that is led by the Spirit of God is not under the domineering reigning power of sinne
Cain may prosper in the World as well as an Abel and a glutton excell a Lazarus in these contingent things An Ahithophel through his policy may enjoy prosperity while a Paul suffereth all adversity A sonne of Beliall may weare Purple and Scarlet and fare deliciously every day while a Sonne of God weares sheep-skins and goats-skins and lives upon Gods Providence A Nebuchadnezzar may have successe in his enterprises as well as a Ioshua for a time Philistins may triumph while Israelites are led captive A Iudas may have as good natural parts and supernatural transient gifts as a Paul or a Iohn as a chosen vessell or a beloved Disciple yea happily more A Iesabell may be as beautifull in the eye of man as a Rebeckah A Pharisee more exemplary in a form of Godlinesse than a Nathaniel an Hipocrite may be more like a beloved Child of God in his own eyes and other mens too than a true Child of God A foolish Virgin may have as faire a Lamp in her hand as a wise By all which it is evident That none of these things are sufficient to denominate a man beloved of God after a special manner nor to render him an Adopted Son of God In these words the Apostle lays before us things quite contrary to these to wit chastisement and scourging as signs of Gods love Here is love written in Characters a hand that every one cannot read a hand that few can read right Here is love wrapped up in a rod which none but a loving and beloved child can draw out or well apprehend none but a child savingly indued with the Spirit of his Heavenly Father can see his love when he feels his rod or argue his sonneship from his chastisement To fetch an evidence of Gods Love and a mans own Adoption from Gods Chastisements and Scourgings is peculiar to a Child of God and it is his prerogative thus to do It is not every Adopted Child of God neither that can thus argue his sonneship I am Chastised of God therefore I am beloved of him I am scourged more than many others therefore doubtlesse I am beloved more than others It must be a child grown to some maturity in grace that must thus conclude Whom the Lord loveth he correcteth c. Love as attributed unto God is not a quality as it is in man but an effect of tree grace and it is either more generall or more speciall Of the more generall Love of God towards man we read in Mar. 10.21 where it is said of the young man that came to Christ That Iesus beholding him loved him Of the more speciall Love of God towards some we read Ierem. 31.3 2 Thes. 2.16 Iohn 13.1 The more generall or common Love of God is manifested in and by his common gifts and dispensations such as the young man that came to Christ was indued with to wit great place in the World great possessions morall righteousnesse desire of and indeavour after eternall life with the injoyment of temporall felicity and predominate corruption But the more speciall Love of God towards man is manifested in and by his Fatherly chastisements and scourgings as this Text tels us Whom the Lord loveth he chastiseth c Whom the Lord loveth after a speciall manner he sooner or later certainly chastiseth He scourgeth every sonne whom he receiveth unto glory The Chastisements of God are many for number various for kind differing in measure duration and immediate causes but my purpose is not to discuss these but to consider when Gods Chastisements of what kind soeever are sure and certain pledges of his more speciall and eternall Love towards a man which to find out I will premise these foure things First That Chastisements and sufferings from God are not pledges of Divine love towards all A man may be Chastised of God and yet not be beloved of God but hated as Esau was All things saith Solomon come alike to all and if all things then Chastisements alike to all Eliphaz tels us That a man is born to trouble it is as incident to him as to the sparks to fly upward Job 5.7 Troubles are Chastisements and these do not argue love to all that are visited with them The second thing premised is this That although Chastisements and scourgings are not pledges of Gods Love to all yet they are to some Thou in very faithfulnesse hast afflicted me saith the Psalmist Psal. 119.75 The third thing premised is Who they are to whom Chastisements and scourgings are pledges of Divine love they are pledges of Divine love to them and to them only to whom all things work together for good to wit to the Adopted Children of God When we are judged we are chastened of the Lord that we should not be condemned with the world saith an Adopted Son of God of himself and his brethren 1 Cor. 11.32 The fourth thing premised is When Chastisements and Scourgings are pledges of Divine love and that is when they are sanctified Sanctified chastisements and they only are pledges of Gods speciall love toward man Quest. But how shall I know whether Gods chastisements be sanctified â—o me or not Answ. Chastisements sanctified have many appearances many effects they produce whereby they may be known a few of which I will mention instead of many 1. Chastisements sanctified make a man to reflect on himself read himself over and call his sinnes to remembrance as appears in Iosephs brethren Gen. 42.21 and Iob 7.20 2. Chastisements sanctified lead to repentance Ephraim was by chastisements sanctified brought to repentance Ier. 31.18 19 and so was Manasseh and the Prodigall By which it is evident That Chastisements sanctified make a man turn from his evill way unto the Lord they make a man turn to him that smiteth they regulate the whole man and conform him to the whole Will of God they better his Obedience Before I was afflicted I went astray but now I have learned to keep thy Word saith David Psa. 119.67 and it 's said of Jesus Christ Though he were a Sonne yet learned he obedience by the things which he suffered Heb. 5.8 3. Chastisements sanctified make a man humble vile in his own eyes My soul hath them still in remembrance saith the Church of her afflictions and is bowed in me Lam. 3.20 I am black saith the Spouse when under the sun of persecution by my Mothers Children Look not upon me because I am black c. The Churches afflictions were sanctified and hence it was that she was humbled by them and become vile in her own eyes 4. Chastisements sanctified wean a man from the world mortifie in him the love of the world and deaden his affections to the noblest vanities of the world they draw the heart from all things here below and work it to a holy contempt of them and inhance the price of grace and glory 5. They drive the soul to God and indeare communion with him they will make a
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
action Thou hast ravished my heart my Sister my Spouse thou hast ravished my heart with one of thine eyes c. How faire is thy Love my Sister my Spouse how much better is thy Love then Wine c. Cant. 4.9 10. I conclude this therefore with the saying of a worthy man A Christians affection is his perfection in this fraile condition The final cause of cordial Obedience is the Glory of God He that cordially obeys the Will of God propoundeth the pleasing of God and the glory of his Name for his direct chief and ultimate end in all that he doth in way of Obedience according to the direction of the Holy Ghost by the Apostle 1 Cor. 10.31 And these two the efficient and the end denominate the action 1. The properties of cordial Obedience are these Cordial Obedience is free and willing Obedience voluntary and not forced To whom ye yield your selves servants to obey his servants ye are saith the Apostle Rom. 6.16 It is willingnesse in Obedience that is the beauty of Obedience and that which God chiefly looks to in Obedience If you be willing and Obedient or willingly obedient then so and so ye shall eat the good of the Land Isai. 1.19 If there be first a willing mind it is accepted according to that which a man hath not according to that he hath not 2 Cor. 8.12 If I do this thing willingly I have a reward 1 Cor. 9.17 By all these places it is evident That cordial Obedience is willing Obedience This was that which rendered Abraham's Obedience so lovely in the eye of God he rose early to go about the offering up of Isaac which shews he did it willingly He whose Obedience springs from Love to God hath his heart first warmed with the sense of Gods Love to him and he that aims principally at the glory of God in his Obedience hath his heart humbled when he hath done the best that he can for that he cannot bring more glory to God and hence it comes to pass that he is willing and ready to obey He consents to obey and that without grudging or repining even when he comes short of doing what he desires to do What I would that do I not saith a cordial server of Christ. 2. Cordial Obedience is universal Obedience and that both in respect of the Subject and in respect of the Object it is yielded of the whole man to the whole Will of God the soul according to all the powers and faculties thereof is only and wholly for Christ in its scope and bent the understanding the will and the affections are in their scope and bent only and wholly for Christ therefore saith the Apostle of such as were cordial servers of Christ Ye have obeyed from the heart c. Rom. 6.17 The body and all its members are yielded up wholly and only to Christ to the service of Christ for the magnifying of Christ shall I take the members of Christ and make them the members of an Harlot saith the cordial server of Christ God forbid 1 Cor. 6.15 God requires the whole man soul and body to be wholly yielded up unto him unto his use and service in Obedience Ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods saith the Text 1 Cor. 6.20 God requires soul and body to wit the whole man to be wholly yielded up unto him unto his use and service in Obedience in obeying all his revealed will touching beleeving doing and suffering Take diligent heed to do the Commandement and the Law which Moses the Servant of the Lord commanded you to Love the Lord your God and walk in all his wayes and to keep his Commandements and to cleave unto him and serve him with all your heart and with all your soul Josh. 22.5 And again Exo 23. ver 20 and 22. Behold I send an Angel before thee if thou shalt indeed obey his voice in all that I speak then I will be an enemy unto thy enemies c. saith the Lord. Go ye and teach all Nations saith Christ to his Apostles What should they teach them Why teach them to observe all things whatsoever I have commanded you Mat. 28.19 20. The Apostle useth the like phrase 2 Cor. 2.9 where he cals for Obedience in all things Here is universal Obedience unto the whole Will of God required in the whole man and he that cordially obeys the Will of God obeys according to this Rule of God to wit universally He yeelds up his whole man to the Obedience of the whole Will of the Lord without picking and chusing in the wayes of God without reservation or exception or desire of dispensation However he failes in his Obedience and comes short of what he ought to do and desires to do yet he determines not to reserve any part of himself from Christ nor to stand out against any part of his holy Will but hath his heart and mind ready prest to obey every of his Commandements which he knows as well as any the least as well as the greatest and the greatest as well as the least He thinks not tithing of Mint and Comin too small a precept to make conscience of nor a right hand nor a right eye nor an only Isaac nor Life it self or whatsoever may indeare it unto him too much to sacrifice when Christ shall call for it at his hands He resolves to obey those precepts which cross his corrupt nature most and the sinne of his constitution as well as those which it can better brook He resolves to obey both Law and Gospel in every precept Negative and Positive to his utmost power his Obedience is of as great a latitude as the whole Will of God He hath respect unto all Gods Commandements as the Psalmist speaketh 3. Cordial Obedience is conscionable Obedience He that cordially obeys the Will of God obeys not out of by respects but for conscience sake Conscience of duty leades him to the performance of duty so that he as of sincerity as of God in the sight of God obeys the will of God as the Apostles phrase is 2 Cor. 2.17 He that obeys the Will of God out of love to God and conscience of duty esteems all Gods precepts concerning all things to be right and hates every false way one as well as another even vain thoughts he consents to the whole will of God that it is good and delights in the whole Will of God after the inward man and with the mind serves the Law of God even when the flesh is captivated by the Law of sinne His heart inclineth to perform the Statutes of the Lord alwayes even unto the end and he wisheth that his wayes were so directed that he might keep all the Statutes of his God The Will of his God is deare unto him above all things Above Silver and Gold Above necessary food Above Life and all the
condition truely I know no rule in Scripture more infallible than this in this Text He that is joyned to the Lord is one spirit Consider what hath been said on this Text Consider what Spirit Christ was of and then examine thy self whether thou art one Spirit with him Consider whether the spirit that is in thee do truly answer to the Life to the Spirit of Christ if so know that it argues thy state good thy Creation new Christ and thee truely one Object But I find so much Hypocrisie so much pride so much hardnesse of heart and unholinesse in my self may a poor soul say here that I cannot hence conclude that I am one joyned to the Lord and one Spirit with him but rather that I am joyned to the Devill and one Spirit with him I cannot hence conclude that I am a new Creature but rather that I am in the state of nature still Answ. This Text doth not say that he that is joyned to the Lord is totally freed from these corruptions but that He is one Spirit he is one Spirit with the Lord Iesus Christ he is one with him in Spirit And this a man may be said to be when he hath these Divine qualifications of spirit forementioned truely wrought in him though weakly and imperfectly and much flesh much corruption remaining in him This must be granted otherwayes no man in this life could be said to be joyned to the Lord and one Spirit with him 2. But secondly A true sense of these corruptions accompanied with a loathing of them and warring against them in faith is so farre from rendering thee such as the Objection speaks of that it strongly argues the clean contrary to wit That thou art indeed joyned to the Lord and one Spirit with him that thou art incorporate into Christ and made new by him For it is from Christ and that new quality of grace which he hath infused into thy soul that this sense of corruption and antipathy springs hence it is that corrupt nature becomes a burden on the spirit naturally it is not so The Apostle Paul when joyned to the Lord and one Spirit with him when ingrafted into Christ and made new by â—im then and never till then did he groan under this burden then and not before did he complain of this body of death and the motions of lusts that warre in our members Wouldest thou then know from Scripture-grounds what thy condition is Whether Christ be in thee and thou in Christ go through what hath been said on these two Texts If Christ be in you the body is dead because of sinne c. and this we are now upon If any man be in Christ he is a new Creature Consider whether thou art become dead to sinne alive to righteousnesse a new Creature Consider whether Christ be formed in thee whether thou hast a new heart whether thou livest in Christ as a branch in the vine and bringest forth fruit in him whether thou art one that doth not commit sinne in a Scripture sense Whether thou art one that groans under the remainder of the old man in thee as thy greatest burden Whether thou art one that minds the things of the Spirit that art led by the Spirit and walks after the Spirit Finally whether thou art one Spirit with the Lord Iesus Christ and if upon a true tryall of thy self thou findest by what hath been said that it is thus with thy self conclude thou maist safely as I conceive to thy comfort with the Church in the Canticles My well-beloved is mine and I am his That thy estate is good thy interest in Christ true and real and thy Title to Heaven such as no enemy whatsoever no not Satan nor sinne shall be able to deprive thee of it whatever Satan or thy own conscience abused by Satan may say to theÌ„ contrary Fatherly Chastisements Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth IN these words the Apostle fetcheth an argument of Divine and Fatherly Love from a Rod and concludes sonneship by adoption from Chastisement Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth The Position of the Apostle is confirmed by a plurality of witnesses both Solomon and Christ concurre with Paul herein Whom the Lord loveth he correcteth even as a father the son in whom he delighteth saith Solomon Prov. 3.12 As many as I love I rebuke and chasten saith Christ Rev. 3.19 The truth of this position hath been experimented by a cloud of witnesses by all the Sonnes and Daughters of God that have gone before us unto Glory and will be by all that shall follow after us and therefore needs not much proving The Apostle tells us That through many afflictions we must enter into the Kingdom of God And in ver 8. of this Chap. saith that if ye be without Chastisement whereof all are partakers then are ye Bastards and not Sonnes Immunity from correction is rather a Character of a Bastard than of an Adopted Son of God it is rather a note of an Ismael than of an Isaac it is rather the mark of a Goate than of a Sheep it is rather a demonstrator of a child of this world than of a Disciple of Christ for the Crosse is a reculicen which all Christs Disciples must weare as he himself tels us In a word it is rather a badge of an heire of Hell than of an heire of Heaven of a reprobate rather than an elect and adopted Child of God for Chastisement is the universal lot of all Gods Children as this Text tels us Whom the Lord loveth he Chastiseth yea scourgeth The most people in the world fetch their evidence of Gods Love from Gods liberall dispensations of his gifts either natural or supernatural eternal or internal transient gifts I have this gift liberally dispensed to me of God saith one and I have that gift liberally dispensed to me of God saith another I have health saith one and I have wealth saith another I have no changes but constant prosperity through my pollicy in winding with the times I have esteem in the world and successe in every thing I go about ortake in hand therefore doubtlesse God loves me Ergo. Another looks higher than this and saith I have natural parts and supernatural gifts liberally dispensed to me of God above what many others have I have wit and understanding c. more than many others I have knowledg and I have utterance and herein excell many I have esteem among the Godly wise and a name to live I have a form of Godlinesse and a shadow of every grace of the Spirit many Talents in my hand and hence conclude God doubtlesse loves me whoever he hates Ergo. But neither of these argue well for their sonneship nor their eternal estate for no where doth the Scripture make any of these signs of Gods special love or our adoption It is evident by Scripture That a